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LIBRARY OF CONGRESS. 



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i UNITED STATES OP AMERICA. { 



OUR COUNTRY: 



ITS 



BA¥aEH AOT DUTY. 



BY 

REV. ANDREW A. LIPSCOMB, 

OF MONTGOMERY, ALABAMA. 



" Has Popery renounced so much as one of its observances, of its doc- 
trines, or of its claims ? The religion, which was insupportable in other 
ages, will it be less so in ours? — Preface to D^Aubigne^ History ofths 
Reformation 



NE W- YOR K: 

AMERICAN AND FOREIGN CHRISTIAN UNION, 

156 Chambers-st a few doors West of the 

Hudson River Rail Road Depot. 



1854. 



^" 






of wash\; 









Entered according to Act of Congress, in the year 1844, in the 
Clerk's Office of the District Court of the Southern District of New- 
York, by The Amebic an Peotestant Society. 



D. FANSHAW, 

STEEEOTYPEE and peintee, 
85 Ann-street, corner of Nassau. 



CONTENTS. 



PAGE. 

Introduction, ...... 5 

CHAPTER I 

General Principles asserted and illustrated, . . 7 

CHAPTER II. 
Position of Christianity in our Country, . . 22 

CHAPTER III. 

Connection of Christianity with the vital interests 

of our Country, ...... 35 

CHAPTER IV. 

Religious Characteristics of Popery, . . 48 

CHAPTER V. 
Political Aspects of Popery, .... 69 

CHAPTER VI. 

Application of Foregoing Facts to our Country, . 79 



4 CONTENTS. 

CHAPTER VII. 

Progress and Present State of Popery in our 

Country, . 95 

CHAPTER VIII 
General Remarks, 106 

CHAPTER IX. 

Circumstances favorable to the Growth of Popery 

in the United States, . . . . . 112 

CHAPTER X. 

Duty of American Protestants — Means to resist 

Popery, 123 

CHAPTER XI. 
Conclusion, 137 




INTRODUCTION. 



This little volume owes its existence to the offer 
of a premium of one hundred dollars, by the Ameri- 
can Protestant Society, ten years ago, for the best 
written treatise setting forth the " influence of Ro- 
manism on our American Institutions." It was pub- 
lished by that Society, and has been extensively 
read by our fellow-citizens. The subject of which 
it treats is one of the greatest importance. Roman- 
ism can no longer be viewed with indifference by 
any sincere friend of his country, or of his country's 
free institutions. Its entire history shows that it 
has ever, and every where, been the unchanging 
enemy of all true liberty, — both civil and religious. 
It is high time that this great truth should be known 
by all in whose hearts is a spark of true patriotism. 
Rome may prate as much as she pleases in this 
land, about her love of free institutions. But what 
has she done in her own domain ? History tells us 
what she has done. 

In this edition we have appended several notes, 
1* 



6 



:roduction. 



in order that the statements of the worK may coin- 
cide more exactly with the present state of things. 
Many changes have taken place within the last ten 
years. The number of Romanists, and of Roman 
Catholic churches, bishops, priests, etc. has greatly 
increased among us during that period. We be- 
speak for this work an attentive and serious perusal 
on the part of all into whose hands it may come. 

Robert Baird. 

E. R. Fairchild, 

Cor. See's, of the Am. and For. Christian Union. 
New-York, October, 1854. 



OUR COUNTRY; 

ITS DANGER AND DUTY. 



CHAPTER I. 

CERTAIN PRINCIPLES ASSERTED AND ILLUS- 
TRATED. 

The history of the world, prior to the in- 
troduction and establishment of Christianity, 
was almost one continued illustration of the 
great perversion and abuse of which religious 
sentiments are capable. If antiquity exhibited 
the deplorable effects of superstition; if its 
splendid genius, ardent ambition, and intense 
affections were often oppressed and withered 
by fanaticism, if its beauty and glory were so 
soon destroyed, the chief cause was found in 
the spiritual errors to which it pertinaciously 
clung. Providence made provision for its 
enlightenment. The symbols of the material 
universe addressed it. The essential princi- 
ples of Patriarchal truth were not denied it. 
The influence of the Holy Ghost was not re- 
fused it. If a full and explicit revelation was 



8 our country: 

not afforded, sufficient light was communicat- 
ed to enable the world, so far as it was under 
the dispensation of the Gentiles, to trace the 
path to the throne and presence of God. The 
limited character of its revelations should have ' 
induced Heathen antiquity to cherish and im- 
prove them, for in proportion to the smallness 
of our resources in any thing, is the necessity 
increased to employ them to the best advan- 
tage. Unmindful of its sacred duty, the an- 
cient Gentile world extinguished the last lin- 
gering lustre of a brighter period, and involved 
itself in the grossest darkness. The activity 
of the religious sentiments was then remarka- 
ble; peculiar circumstances favored their de- 
velopement; literature and government were 
recognized as in alliance with them ; the suc- 
cesses of war, and the peace of home, were felt 
to be associated with them. The tendencies of 
Atheism were not then known; the tempta- 
tions to Infidelity were not realized. Had the 
mind of Heathenism sought a right direction, 
shunned "vain imaginations," cultivated the 
simplicities of truth, and rested in the tradi- 
tionary wisdom of early ages, its altars might 
now be the resort of piety, as its temples are 
the resort of art. 

Aware of the dangers to which his blessed 



ITS DANGER AND DUTY. 9 

revelation was exposed, Jehovah selected the 
descendants of Abraham, through Isaac, to be 
the guardians of his truth. The doctrines and 
institutions of Patriarchal times were enlarg- 
ed, and the highest sanctions were connected 
with them. Separated from the rest of man- 
kind — possessing a fine territory — favored with 
salutary laws — promised every blessing — the 
elect nation were to honor and defend the re- 
ligion of Heaven. All this did not prevent 
corruption. Idolatry led them to disobedience. 
The arm of divine authority interposed, and 
punished the perjured people. A tempora-, 
ry repentance followed, but tradition arose, 
and again revelation sunk into neglect. Its 
principles were changed ; its character altered. 

If any one will examine the condition of 
the chosen nation at the advent of the Ee- 
deemer, and mark the subsequent reverses, he 
will discover, that a perverted religion was the 
primary source of all their misfortunes. It was 
this that caused the crucifixion of the Son of 
God. It was this that hurried them into all 
the excesses of party-passion, and led to their 
dreadful overthrow. 

The introduction of Christianity formed a 
new era in the progress of religion. Its office 
was peculiarly spiritual — its commission uni- 



10 our country: 

versal. Its energies were omnipotent — its 
promises unbounded. So pure was it, that 
it displayed divinity only — so meek, tliat it 
sought chiefly the homage of the unknown — 
so radiant, that it illuminated even childhood 
? — so benevolent, that it pronounced benedic- 
tions on its foes — so diffusive, that it asked for 
no temple-home, and no hidden enthronement 
• — so vast, that it gave exercise to all fears and 
hopes — so infinite, that it bore the majesty of 
Godhead. If we were arguing on abstract prin- 
ciples, we might conclude that our gracious 
Lord would be pleased to put such a wise and 
holy system above the reach of corruption. 
Has this ever been his plan ? Did he prevent 
the perversion of the older forms of religion ? 
Whatever his intelligence saw was most fit, 
that he did to guard and support his truth, but 
human agency was not destroyed, and human 
perversity was not absolutely restrained. Moral 
means were used to induce men to love and 
preserve the knowledge of salvation, but phy- 
sical instrumentalities were unemployed. 

The nature and form of Christianity render 
it extremely liable to corruption. Is it spiritu- 
al ? Has it mysteries ? A field is thus open- 
ed for crafty men to pervert it. Is it without 
those national relations that belonged to Ju- 



ITS DANGER AND DUTY. 11 

daism ? Has it to traverse the world, seek out 
all men, and find a dwelling-place every where ? 
It is thus made susceptible of constant abuse. 
Again, it is destitute of certain important 
checks that were serviceable in guarding the 
Mosaic institution. The office of the Prophet 
under the old economy was maintained to 
check the priesthood — to prevent the unwar- 
rantable exercise of their power, and hinder 
all innovation. If the nation departed from its 
covenant engagements and sacrificed truth to 
error, and affection to passion, Jehovah could 
send forth one of the heroic Prophets to seize 
the falling standard and raise it again on the 
hallowed summit of Zion. The call of a Pro- 
phet was synonymous with an appeal from 
Heaven to the nation, and his anointing was 
equivalent to a new unveiling of the beauty 
and charm of inspiration. No such order of 
men exist under the Christian dispensation. 
If the christian ministry falters in its lofty de- 
signation, and surrenders itself to unholy mo- 
tives, no Isaiah, no Jeremiah, lifts up the voice 
of ancient eloquence and pledges the veracity of 
God for stern and terrible vengeance. Again, 
the theology of the Jewish nation was the 
growth of successive ages. It was more than 
ten hundred years from the announcement of 



12 our country: 

the Law on Sinai to the utterance of the last 
Old Testament prophecy. The advantages of 
this consecutive manifestation of truth were 
numerous. 

If the impressions of early revelations should 
be weakened — if announcements should be mis- 
understood — if obscurity should be pleaded as 
an extenuation of improper conduct — subse- 
quent declarations of the divine will could rea- 
dily and perfectly correct these things. The 
particular circumstances of the community 
could be attentively regarded in each succeed- 
ing disclosure. Such an arrangement would 
be incompatible with Christianity. It was ne- 
ver designed to be a successive revelation, and 
consequently was perfected at once by the 
Apostles. The great historical facts on which 
Christianity rests — such as the incarnation, life, 
death, resurrection and exaltation of Jesus 
Christ — never can be repeated, and hence the 
doctrines growing out of them cannot be enlarg- 
ed. One attestation of those facts is abundantly 
sufficient; one annunciation of the doctrines 
associated with them is amply calculated to 
awaken faith and love. Let these principles 
then be changed — let their position be reversed 
— let the essential and the secondary be con- 
founded together — what will follow ? No pos- 



XTS DANGER AND DUTY. 13 

terior revelation can be expected to correct 
errors and rectify mistakes, No new Apostle 
can arise and plead for the lost truth of his 
departed brethren. No interposition of Hea- 
ven, in the way of miracle, can be looked for 
by the suffering Church. The volume of In- 
spiration is now closed ; closed against the ad- 
ditions of men ; closed even against Divine ad- 
ditions, for God himself has nothing more to 
reveal to mankind. 

Let it not be supposed, however, that our 
Heavenly Father has made no provision against 
the corruption of his religion. Where such 
vital interests are at stake, where the honor of 
moral government and the destiny of immortal 
beings are involved, it would be unfair and 
unjust to imagine that he has sent forth Chris- 
tianity without any protection. If the animal 
system be injured, it has curative powers; if 
the material world be desolated in any one of 
its landscapes, it will bloom again beneath the 
returning sunshine; and shall God be less 
careful of the moral universe and the spiritual 
nature ? Though he has instituted no external 
and visible means to guard Christianity from 
the wiles of cunning men, yet he has estab- 
lished moral instrumentalities to, preserve it. 
The want of infallibility in the intellect is par- 
2 



14 OUB C0U3TBT: 

tially compensated by purity of motive and 
holiness of affection. The influence of the 
Holy G"_:~: r promised to guide us into all 
tru: :he erratic understanding is requir- 

ed to submit to the sway of purified feelings. 
Wise l^ the plan of God, that man should be 
chiefly indebted to his own heart 7 under the 
guidance of the 7 r his know- 

- _ :: :t ligk trim. If the affections 

be b i, the mind may err f but not seri- 

ne will go far to correct specu- 
::»n, and in the di 
nature, the tru- ~ : j will find his 

planation of the : godliness. 

? ::: :l: ;11 : ;:;.: ~ . _ '. :.. ;:;..] 

blended togethei m the New Tr^ament, that 
if m imj :ble for us to mk ^ of 

L If we 1; a Enspixs 

declares that we are Hind and cannot see afar 
off, and our ight> that the great 

se of unbelief was the lore of darkness. 
- promise k each, :- the eye be single, 
the whole body shall befuU oj 
of church-history will often meet with forcible 

mplifications of this fact. Tracing the pro- 
gresr : ritual corruption in the dark ages, 
he will frequently see the experience of the 
b rt triumphing over the errors of the under- 



ITS DANGER AND DUTY. 15 

standing. Had the principles of the Papacy- 
been fully realized in their inward operations, 
where would have been the devotional effu- 
sions of Kempis, Pascal, and Fenelon ? 

Another reflection may be presented. — 
There is a wide difference between those errors 
which arise from wrong conceptions of the 
Christian doctrine, and those more dreadful 
corruptions, which spring from foreign sources. 
The fundamental points of revelation are so 
clearly and simply stated-— so closely inter- 
woven with biography and narrative — so ela- 
borately unfolded in the didactic parts of the 
New Testament — so variously presented by 
different writers—that it is difficult to mis- 
understand them. Agreeably to this fact, the 
great perversions of Christianity have been 
effected by the introduction of extraneous ele- 
ments. The first thing that changed Christi- 
anity, was the association of the ancient phi- 
losophy with its doctrines. Deprived of mira- 
culous aid in spreading the truth, and destitute 
of Apostolic authority and direction, how soon 
did the Fathers turn to Grecian poetry and 
eloquence for means of popularity and success ! 
The falling systems of Judaism and Heathen- 
ism were measurably incorporated with the 
divinely-originated and divinely-authenticated 



16 our country: 

faith, and simplicity yielded to complexity. 
If men thus resign their own standard, and 
produce an unholy alliance between the works 
of God and man, there is no concealment of 
their iniquity — there is no extenuation of their 
wickedness— and charity itself is silent towards 
them. 

The existence of such a volume as the Holy 
Scriptures — iis wonderful preservation in origi- 
nal purity from age to age — its convincing at- 
testations — its intimate connexion with the in- 
fluence of the Holy Ghost as the Eevealer of 
Revelation, has a most interesting and impor- 
tant bearing on this subject. Had the religion 
of Jesus Christ been intrusted to tradition — 
had it been committed solely and entirely to 
the Church and its ecclesiastical organizations, 
we cannot see how corruption could have been 
ascertained and opposed. Any and all enor- 
mities might have fastened on it — any and all 
demands might have been made by it — and 
the human mind, burdened and prostrated, 
would have had no refuge. Its incongruities 
with the character of the blessed God might 
have been imagined, but where would have 
been the appeal ? Where the sure and strong 
sanction? Such circumstances existing, the 
zeal of holy ambition would have been extin- 



ITS DANGER AND DUTY. 17 

guished, and the protestations of indignant 
eloquence hushed. Against these evils Pro- 
vidence has kindly protected us. We have 
the Bible to consult ; we have a sacred litera- 
ture for our standard. If heresies prevail — if 
Antichrist claim our homage — we can resort 
to its illuminated pages. Here we can try the 
spirits of men ; here we can prove all things, and 
hold fast to the good, the true, the everlasting; 
here we can avail ourselves of the decisions 
of Omniscience, and clothe ourselves in the 
strength of Omnipotence. Had Luther been 
without the Bible no Eeformation could have 
been accomplished, so far as we can perceive, 
and the Papal Tyranny might have advanced 
until the whole world had sunk beneath its 
baleful superstitions. 

The relation that the Holy Scriptures sus- 
tain to the system of Christianity, exhibits to 
us the great and absolute importance of main- 
taining them, as the only and all-sufficient 
standard of revealed truth. If the purity and 
perpetuity of this blessed instrument of Divine 
Love be identified with the pages — if it be ele- 
vated as they are elevated — if it be secure as 
they are secure — no stronger reason could be 
assigned for the most vigilant watchfulness of 
their high claims. The sanctity of the Ark of 
2* 



18 our country: 



the Covenant is transferred to them ; the pre' 
sence of the symbolic cherubim is with them. 
Any appeal to Tradition, as a source of Chris- 
tian knowledge and foundation of Christian 
faith, must be made at the expense of Kevela- 
tion. Let them be associated together and we 
have a new rule of belief and practice. The 
union of the Old and New Testaments was 
perfectly practicable ; it was the union of kin- 
dred revelations : the same spirit was embodi- 
ed in each of them ; the same authority enforc- 
ed them ; but it can never be so with Eevela- 
tion and Tradition. Water may combine with 
water, but who shall combine elements that 
have no affinity ? The human mind will be 
compelled to vacillate between them, and the 
preponderance must eventually be on the side 
of Tradition. The mere acknowledgment of 
the right of Tradition to religious considera- 
tion cannot but enfeeble the power of Kevela- 
tion over us ; and if it be recollected that we 
more readily sympathize with the character of 
man than with the attributes of God, we shall 
have no difficulty in understanding how such 
a claimant can be honored with the primary 
homage of the heart. Nothing is more appa- 
rent in the history of Christianity — nothing is 
more clearly evinced by the records of Juda- 






ITS DANGER AND DUTY. 19 

ism — than the utter impossibility of reconcil- 
ing Keligion and Tradition. They have never 
coalesced. The one must yield to the other. 
Our choice then is — not between Eevelation 
as it is, and Eevelation rendered more suitable 
to all intellectual and spiritual purposes by 
the addition of traditionary instruction — but 
between Eevelation and no Eevelation — • 
between infallible Divinity and fallible Hu- 
manity — between light and darkness. It was 
this same evil that consumed the spirituality 
of the Jewish Church and opposed the claims 
of the Son of God ; its memorials marked the 
scenes of his life and death ; its assumptions 
were denied and reprobated by him ; and are 
we now to be urged . to respect its pretensions 
and submit to its arbitrary decisions ? Is its 
agency in the crucifixion of our adorable Lord 
to be forgotten ? Is its shame and iniquity to 
be thus obliterated ? 

The supposed right of ecclesiastical coun- 
cils to impose their interpretations of Scripture 
on the consciences of men, is equally opposed 
to the supremacy of its authority. Nothing 
less than inspiration dwelling in such councils 
could warrant them in presenting such a de- 
mand. The constant representation of Scrip- 
ture is that it forms the sole appeal and true 



20 our country: 

resort of man on religious subjects, but the 
necessary effect of such church assumptions 
is to make its opinions obligatory upon him. 
It is not with the Scripture then that we are 
brought in contract. It is not in the language 
of Prophets and Apostles that we are to seek 
wisdom and peace. If inspiration has any 
office on this hypothesis, it is merely seconda- 
ry; it is the office of a handmaid; it is the 
office of a waiter who meets you at the door 
and conducts you into the apartments. Strange 
that so much pains should have been taken to 
produce the Bible ; strange that we have any 
Scripture whatever ! A Eevelation from God, 
if deposited in such hands, and placed under 
such control, virtually ceases to be a revelation. 
It is not our property ; it is not our guide. It 
belongs to a body of men, but not to mankind. 
Had the almighty declined to provide for 
our correct understanding of the sacred writ- 
ings, there might be some show of reasonable- 
ness in these claims. Had he so constituted 
the Church as to give it the ascendency over 
Christianity, the basis of these pretensions 
would be altogether different. The opposite 
of these sentiments is the fact. A full provi- 
sion for the avoidance of vital error has been 
introduced and continued in the glorious gift 



ITS DANGER AND DUTY. 21 

of the Holy Ghost. Destitute of its influence, 
the disclosures of the word would be nothing 
to us. The announcements of heaven might 
be there, clothed in the majesty of the throne, 
and graceful in their beauty, but they would 
be to us as the roll of the thunder over the 
tenants of the tomb. The idea of the Spirit, to 
lead us into all truth, to convince us of righteous- 
ness and judgment, is inseparable from such a 
Eevelation. So far as the ends of a divine 
standard are concerned, they would be unan- 
swered without such an attendant. If this be 
the portion of every sincere student of the 
blessed word, what more can councils claim ? 
One of two things must be done. The force 
of those numerous passages of Scripture, which 
teach the doctrine of personal illumination, 
must be annulled — rejected — expunged — or, 
the Almighty must be accused of establishing 
two distinct and different means to effect the 
same end. Again, the design of the Eedeemer 
in the constitution of his church, was that it 
should be the instrument of Christianity. If 
the principles we combat be carried out, it will 
follow, inevitably, that Christianity will be 
made subservient to the Church — that it will 
be degraded from its high position, and its 
entire agency altered. 



22 our country: 

CHAPTER II. 

THE POSITION OF CHRISTIANITY IN OUR 
COUNTRY. 

No one can read the Sacred Scriptures at- 
tentively, and not mark the difference between 
those revelations which refer to Christianity, 
and those which refer to Church organization. 
If we examine the former, we find the utmost 
clearness and fulness. The announcements of 
Christianity leave nothing unexpressed, so far 
as the essentials of salvation are concerned. 
Its connections with the moral science of the 
Universe, its relations to the general plans of 
Providence, are not indeed ascertained to us, 
but, so far from this affecting its earthly inte- 
rests, it tends to promote them, confining, as it 
does, our attention to the immediate wants of 
our spiritual nature, repressing curiosity, and 
expending its great energies upon that single 
point which gives it all its character. Our sun 
reveals the landscape below ; it shows nothing 
above. Acting on this mundane principle, 
Christianity spreads the most brilliant light 
over our condition, hopes, and destiny ; adding 
argument to argument, and illustration to il- 
lustration, uttering its important sentiments 



ITS DANGER AND DUTY. 23 

through the lips of Jesus, and enlarging them 
in the instructions of Apostles, enlisting Pro- 
phecy and History in its service, giving lan- 
guage to types and symbols, and even sum- 
moning profane philosophy and poetry to the 
elucidation of its surpassing mysteries. There 
is a sense in which the doctrines of Christianity 
do not force themselves upon us. If we ex- 
pect involuntary enlightenment from them, it 
we refuse to exercise our faculties and to seek 
divine aid, we shall unquestionably remain in 
darkness. Did the Almighty reward intellect- 
ual indolence, he would put contempt on his 
own gift of reason, and degrade Christianity, 
Though he has made no arrangement to illu- 
minate the mind that puts forth no power of 
inquiry, yet he has provided for the instruction 
of those who anxiously labor to know his truth. 
There is a sense in which Christianity forces 
itself on our comprehension. If we seek, we 
shall find. If we come to the fountain, it will 
yield its waters. If we open our eyes, the light 
will assuredly shine. Agreeably to this senti- 
ment, the essential principles of our holy re- 
ligion have been understood, felt, and practis- 
ed, under all kinds of opposing circumstances. 
Had Science and Art been surrounded with 
the adversities that have gathered in the path 



24 our country: 

of Christianity, they would have vanished from 
the earth ; but amid all, its pure precepts and 
promises have shone into the humblest hearts 
and disclosed the glories of Eternity. A re- 
markable sameness has consequently prevaded 
the Christian community on the main elements 
of this system. The cardinal doctrines of the 
cross are as well established now in the differ- 
ent denominations of evangelical Christians, 
as their nature will permit, and heresy stands 
afar off, as clearly marked and known as it is 
possible. It is not so with the constitution of 
the Church. We have here general principles 
only. Jesus Christ was almost silent, and the 
Apostles confined themselves to a few state- 
ments on this subject. 

The establishment of principles is one 
thing ; the application of principles is another 
thing. One is independent of circumstances, 
the other is dependent on them. If the former 
has the divine sanction, that sanction will at- 
tend the latter, and honest men, in their use 
of them, will be guarded and governed thereby. 
The doctrines of Christianity occupy the same 
position and have the same office under all 
possible circumstances ; they are founded in 
immutable moral relations ; they deal with man 
as man. The institutions and polity of the 



ITS BANGER AND DUTY. 25 

Church cannot be so regarded. Visible and 
tangible as they are, they must be liable to 
those influences which affect all external forms. 
They must have reference to times and facts. 
They must connect themselves with the citizen 
as well as the man. Our Lord has therefore 
given us general instruction on this point, and 
left it to human wisdom, guided by the Holy 
Ghost, to take that course which may appear 
to be most agreeable to his will and design. 

The fundamental principles of ecclesiastical 
polity have been so modified and embodied by 
the various branches of the Christian Church 
in our country, as to suit, in a greater or less 
degree, the state of society. No such course 
has been pursued towards Christianity. The 
prevailing denominations have not felt at liber- 
ty to change its features or spirit, but with re- 
markable unanimity have surrendered their 
faith to Inspiration, and from its volume drawn 
their respective tenets. 

If the different bodies of Christians in our 
country do disagree on minor points, they sel- 
dom fail to make a common appeal to the Scrip- 
tures, and thus manifest a perfect readiness to 
stand or fall by their decisions. The most ani- 
mated controversies show a heart-felt reverence 
for the revealed word, and a disposition to take 
3 



86 OUR C : UKTftY ; 



it as the -ire rule o: faith. This feet may well 
excite our gratitude. The infancy :: national 
existence usually gives birth ;; all kinds 
extravagance and folly, but we have I 
mercifully preserved from them, to a large |e- 
greej in our religious progress. Spiritual go.] 
stition has nevei larkened and dist our 

people as a ^r-ieral thing, and \ : our de- 

liveraiiLT from it to the appreciation of the 
written word as the ultin late authority. So let 
it be for eve; 

The position of Christianity in our country 
is one :: peculiar character, A few considera- 
tions will pi >t ably illustrate this fa 

Thr history >fthe world demonstrates that 
Christianity hi - had almost invincible difficul- 
tly sreome befo: uld incorpo: 
itself with governmental institution 1 on 
principles foreign to its own : dsl To 
recur to no other example, the Roman Empire 
exemplifies this : n. Happily 
Christianity 1 in the very foun- 
tion of our freedom. It brought the Puri- 
tans :: this ; I'Utinent — it presided ^eir 
plans and purp:--- — it directed their course — 

shall we 
look : canity watching birth 

Liberty, and pointing its openfo_ vision to 



, 



ITS DANGER AND DUTY. 27 

the distant throne of God ? Where else shall 
we discover men combining the divine and the 
human together, displaying the calmness of 
Philosophers with the heroism of Warriors, 
and nerved with the energy of Enthusiasm, 
without its fictitious motives? If Christianity 
be entitled to the sway of any country, that 
country is ours, for it diffused the first light 
over its forests, and breathed the first promises 
of future blessing to its anxious founders. It 
is not this fact, however, that renders its situa- 
tion here so extraordinary. Its relation to our 
institutions is anomalous. The world has pre- 
sented nothing exactly like it. If the forms of 
civil government among us be viewed as an 
experiment, it may also be said that the rela- 
tion of Christianity is experimental. We are 
endeavoring to prove to the nations of the 
earth that man is capable of self-government, 
but is this all ? Is this the only end of our toils 
and labors? Another design is also in view. 
We seek to show that Christianity is capable 
of self-support. If the former be important, 
how much more important the latter ! If the 
one needed such a land as this for its exhibi- 
tion and confirmation, how much more so the 
other ! 

The usual position of Christianity has been 



28 OUR COUNTRY 

such, as to expose it to serious invasion and 
injury from the state. It has generally been 
allied with worldly authority and subjected to 
worldly agency. The advocates for this union 
are compelled to resort to abstract reasoning 
for their justification, and they thereby ack- 
nowledge the total absence of a direct divine 
warrant for it. Nowhere does the New Tes- 
tament address itself to Christian nations as 
such, and nowhere does it legislate for them. 
Nowhere does it contemplate such a combina- 
tion. Its letter and spirit are both against it. 
The authority of the Old Testament can no 
more be pleaded for it than it can be pleaded 
for circumcision as a rite or seal of the present 
dispensation. It rests on no moral principle, 
and cannot therefore be viewed as necessary. 
To make political relations the basis of moral 
and religious institutions, is to reverse the na- 
tural order of things, and confuse all our ideas 
of propriety. If God introduced this feature 
into the ancient economy, it grew naturally 
out of pre-existent facts ; it was the result of 
his new and distinctive relation to the nation 
as its political head; but if modern nations 
claim a similar institution, they are surely 
bound to prove the establishment of a Theoc- 
racy. Nothing can be plainer, we think, in the 



ITS DANGER AND DUTY. 29 

New Testament, than that one great object of 
the introduction of our dispensation was to free 
religion from those national connexions and 
embarrassments under which it so long labor- 
ed. Every principle of Christianity that sig- 
nalizes it as superior to Judaism, also signaliz- 
es it as incapable of those restraints that bound 
its predecessor. 

Though the leaven of corruption had begun 
to work in the Christian system prior to its 
secular association, yet the truth cannot be 
disguised, that those corruptions would not 
have become so dreadful — nor wielded such 
tremendous power — nor defied all attempts at 
reformation — nor fastened themselves so close- 
ly on the world and the Church, if it had not 
been for those associations. 

"Whenever Christianity is thus allied with 
the State, it will be identified with all the in- 
firmities and passions of men ; it will be made 
eventually a party -instrument ; it will be en- 
listed in violent strife and struggle. Last of 
all, it will give a fearful advantage to its ene- 
mies. It will never be able to war a fair war- 
fare with them. It will be held responsible 
for whatever is incidentally united with its in- 
stitutions, and be compelled to bear the evils 
of bad policy, so far as it is connected with the 
3* 



30 our country: 

State. The history of French Infidelity places 
this fact beyond a doubt. 

American Christianity knows no such 
union. It desires it not. It abhors such an 
unwise and unholy league. It asks to be left 
alone. We consider this a vast achievement 
in its history. We consider it the commence- 
ment of a new spiritual era. We consider it 
as the foundation of its extensive influence and 
usefulness among us. If the religion of the 
Redeemer were associated with the govern- 
ment of our country, through the instrumen- 
tality of an established Church, it is easy to 
see, that in the warmth of party conflict and 
the struggle for the maintenance of party mea- 
sures, its interests would be alarmingly jeop- 
arded. The true course ever to be pursued by 
governments towards this system is to acknow- 
ledge its moral influence, protect its disciples, 
and respect its Sabbath, but, at the same time, 
to keep its institutions and symbols removed 
from that turbulent arena in which opposite 
views and passions are arrayed against each 
other. The independent attitude of Christi- 
anity, in these confederated states, is such as to 
afford it the finest imaginable opportunity for 
the display of its divinity and the accomplish- 
ment of its moral wonders. Such an attitude 



ITS DANGER AND DUTY. 31 

fills the hearts of its advocates with the senti- 
ments and feelings of responsibility. Nothing 
intervenes between them and that system with, 
which their hopes and happiness are blended. 
Nothing appals their courage and arrests their 
exertions, but they may fearlessly pursue their 
plans of evangelization, and claim the homage 
of the country for their God. The two great 
evils of Church establishments — the pride of 
intolerance and the humiliation of dissent — are 
here unknown, and we have common motives 
to stimulate, common objects to effect, and com- 
mon triumphs to enjoy. * 

Contemplating the interesting and solemn 
position of Christianity among us, we must re- 
alize the vast importance of sustaining its spi- 
rituality, and permitting no intermixture of 
worldly wisdom with it. The power of Chris- 
tianity lies in its moral purity. So far as it rep- 
resents the Holy God — so far as it urges on hu- 
man consciences the immutable laws of truth, 
justice and benevolence — so far as it humbles 
the vanity of man, and brings him to submit 
unreservedly to the sovereignty of the Ee- 
deemer — so far it is endowed with mighty 
energy. Its announcement of the Divine 
Love, operating through a medium that glori- 
fies all the other perfections of the Godhead, 



32 OUR COUNTRY : 



is a wonderful source of spiritual influence. 
.False doctrines have indeed exerted tremen- 
dous power oyer men. Superstition has made 
martyrs of thousands. Enthusiasm has wrought 
astonishing changes in society. Fanaticism has 
surpassed both in the magnitude of its effects. 
Does this prove that error is more mighty 
than truth ? Far from it. Did men resign them- 
selves as freely to the sway of Christianity, as 
they have frequently done to the dominion of 

I its antagonist principles, we should discover 

that the one has far greater power to improve 
and sanctify thdfci, than the other systems 
have had to degrade and corrupt them. Can 
the superstitious sufferings of the devotees of 
the dark ages be compared with the heroism 
of the Apostolic era ? Can the vaunted sacri- 
fices of Simon Stylites, Peter the Hermit, and 
Ignatius Loyola be placed beside the trials 
and tribulations of those whose dignity, forti- 
tude, and piety, adorn the records of Christian 
martyrdom? The temporary excitements of 
fever impart fictitious strength to the animal 
system, but it is the energy of robust health 
that gives man the partial control of nature. 

Obvious therefore must be the fact, that a 
pure Christianity only can exert a salutary 
efficacy over our national mind and morals. 



i 



ITS DANGER AND DUTY. 33 

The arm of secular authority may support this 
system under other and different governments, 
though it should be burdened with corrup- 
tions. The zeal of its ministry might depart, 
and the holiness of its membership decay and 
die, but still wealth would fill its treasury, and 
patronage lavish its favors upon its institu- 
tions. It could not be so here. We have no 
alternative between Christianity independent 
and pure, and Christianity destitute of in- 
fluence. 

The intimate connexion existing between 
spiritual Christianity and judicious Church- 
organizations and operations, ought not to be 
overlooked. To have trusted the economy of 
the Church, fraught as it is with all the 
elements of power, to fallible men, without 
strong checks, would not certainly have ac- 
corded with the usual plan of Providence. 
The outline of this polity is so meagre in the 
inspired volume, that we need some effective 
guard in our efforts to embody its principles. 
That restraint is furnished in the nature and 
design of Christianity. If the Church was 
constituted for the sake of Christianity, can 
anything be more reasonable than the suppo- 
sition, that all its institutions and arrangements 
are to accord with the spirit and laws of this 



34 our country: 

heavenly science ? Did nothing else indicate 
this trath, the fact that the New Testament 
constantly represents our personal Christianity 
as the qualification for Church fellowship, and 
enjoins the exemplification of its sentiments 
therein, would put it on the firmest foundation. 
That circumstances may occur in the his- 
tory of our country, which would offer temp- 
tations to our larger Churches, and afford 
them an opportunity of exerting their agency 
to accomplish political objects, is evidently 
within the bounds of possibility. The time 
may yet come — it may soon come — T^hen the 
decisions of the ballot-box may be under their 
control. One of our popular denominations 
might grow until the balance of power would 
settle down in its hands. Are we to look to 
general principles and human reasonings for a 
safeguard against this evil ? The pliability of 
the mind is too well known to encourage such 
a delusive hope. If such a tendency should 
ever be manifested, nothing but a careful cul-. 
tivation of Christian sentiments can check it. 
The suresj restraint on the abuse of ecclesias- 
tical power is exhibited in the principles of 
our holy religion, and it may therefore be safely 
affirmed, that any body of professed Christians 
who conscientiously and intelligently adhere to 



ITS DANGER AND DUTY. 35 

the sentiments taught by their Founder, can 
never commit egregious errors in its exercise. 
Let a pure Christianity be maintained in our 
country, and the Churches will have no temp- 
tation to pervert their influence. "Whatever 
talent may be found in them— whatever emu- 
lation and energy — will have its appropriate 
field of enterprise. The great and active 
power of a Church must display itself; it can- 
not be dormant ; and hence, if it be not con- 
secrated to the interests of the Cross, it will 
seek other ends, 



CHAPTEK III, 



CONNEXION OF CHRISTIANITY WITH THE VI- 
TAL INTERESTS OF OUR COUNTRY. 

The writers of the New Testament were 
particularly careful to teach the world that 
government was a divine institution. It was 
on this ground that submission to it was urged. 
Had the political relations of man been over- 
looked or disregarded by the inspired penmen, 
we should have been involved in serious diffi- 
culties ; the course of duty would have been 



36 our country: 

perplexing, and the welfare of Christianity 
would' have been hazarded. The revelations 
of the New Testament on this subject, as well 
as on all others of a kindred nature, protect 
the rights and privileges of mankind, enforc- 
ing the laws of our creation, confirming its 
charter and condemning every infraction of 
it. If any man or community of men depart 
therefrom, Christianity withdraws all its sanc- 
tions from their actions, and warrants the most 
resolute hostility. 

The institution of government having orig- 
inated with God, it must be viewed as a most 
valuable means to accomplish the purposes 
of his providence, and accordingly we often 
find the most important divine plans executed 
by its agency. Eeceiving these premises, we 
cannot but conclude that our Heavenly Fa- 
ther will employ his omnipotence, in some 
way, to support it. Shall we look to his inter- 
ference by miraculous media to effect this ob- 
ject? Nothing but enthusiasm would advo- 
cate such a sentiment. The operation of 
Christianity must be considered as the ordina- 
ry channel through which the gracious prov- 
idence of God will perform this work. Dif- 
fusing its celestial light among all intellects, 
and its celestial love among all hearts, it is 



ITS DANGER AND DUTY. 37 

perfectly fitted to defend every wise govern- 
ment against those evils that threaten its har- 
mony and endanger its existence. The foe of 
tyranny, it frowns on every effort to enslave 
the creatures of Grod ; the patron of liberty, it 
gives its strong sanctions to every just attempt 
to achieve it 

The farther man progresses in civilization, 
and the greater his improvement in civil polity, 
the more need is there of the presence and pu- 
rity of Christianity ; for every such advance is 
removing society from physical means of go- 
vernment, and resting it on moral influence. 
The sole source of moral power is Christianity, 
and consequently it alone furnishes the hope 
of enlightened communities. All forms of 
Atheism and Infidelity are as incompatible with 
the stability and happiness of the world, as we 
can imagine any thing to be ; they have no 
sympathies with virtue, and no care for the 
higher nature of man ; they have no appeal be- 
yond their own false doctrines ; they have no 
restraints upon passion ; they are utterly pow- 
erless as respects vice. To resign Christianity 
then would be equivalent to a retrograde move- 
ment in all cultivated society, and a deliberate 
choice of the worst kind of barbarism. It 
would be a barbarism, corresponding in depth 
4 



?8 our country: 

and depravity with the former exaltation and 
morality. 

The inevitable effect of republican institu- 
tions is to develope the strength of communi- 
ties, and to augment their means of influence. 
They will call forth all the talents and ener- 
gies of their subjects. The friend of every 
man, they make every man their friend ; and 
by this reciprocal action, every latent principle 
and every mighty passion are aroused. The 
policy of Carnot, in the French Ee volution, 
opened the posts of honor in the army to the 
humblest soldier, and thereby changed the 
military aspect of all Europe. A government 
like ours interests and secures the vigorous spi- 
rit of all ; and consequently, if the same amount 
of liberty could be enjoyed under a monar- 
chical institution, the people could not cherish 
the same attachment to it, separated as it would 
be from themselves. The excitement of intel- 
lect and passion, that grows out of our nation- 
al polity, must have a superior moral force 
to direct it. Perilous would our situation 
be, if, amid the wonderful exertions and exer- 
cises of the spirit of American freedom, we had 
no safe guide. Public opinion is justly magni- 
fied by us. Salutary laws are properly eulo- 
gized by our countrymen. A liberty, founded 






ITS DANGER AND DUTY. 



on any thing but public opinion, and supported 
by any other means than wholesome laws, 
would be unworthy of possession. The union 
of opinion and law — each operating in its res- 
pective sphere — each aiding the other — is un- 
doubtedly the hope of our land. But what 
shall give tone to opinion ? — what lead to the 
enactment of judicious laws ? What shall cre- 
ate them ? When difficulties arise that human 
reason cannot explain, where shall we find an 
oracle ? To say that public opinion and l&w, 
in themselves, will preserve our noble inheri- 
tance, is to utter words that mean nothing. 
We must look for something higer than both, 
and rest in it. If this is the fact, the relation 
of Christianity to our freedom reveals itself 
in the most impressive and imposing manner. 
Yield the control of opinion and law to it ; 
subordinate all purposes and plans to its judg- 
ment ; pursue its calm, wise dictates ; shun 
the evils that it warns us against, and all our 
patriotic hopes will be realized, and all our 
philanthropic aspirations fulfilled. 

The real and inherent dignity of the law, 
it must be admitted, should be deeply and in- 
delibly engraven on our national mind; but 
what can lend that lustre to it, and make it au- 
gust in all its connexions, but the moral influ- 



40 our country: 

ence of Christianity? We recognize the Su- 
preme Being in our court procedures, but is not 
that recognition equally necessary in all civil 
life ? Any motives that would prompt a com- 
munity to surrender its religious convictions 
and plunge into speculative or practical infidel- 
ity, would inevitably impel it to sacrifice all 
sentiments of truth, justice, and benevolence, 
and plunge it into the horrors of lawlessness 
and crime. The converse is equally true. 

Politicians lay peculiar stress on the edu- 
cation of the people. So do all of us. ''''Know- 
ledge is power" say they. " Knowledge is pow- 
er " say we. Is knowledge alone sufficient to 
make a good citizen ? The arguments of some 
persons would seem to imply it. Is it a fact 
however? Examine it a moment. Does know- 
ledge alone constitute a good husband, a good 
child, a good merchant? Is the mind the man? 
No one would reason so on other matters. 
The value of the intellect is in its subordina- 
tion to the heart — the usefulness of knowledge, 
in its sanctification by pure affections. \Yhat 
then ? If you enlighten the people, do not for- 
get that this is but half the work. Let them 
be made virtuous and religious, or you leave 
them more exposed to danger than they were 
before. We hold, then, that in the same ratio 






ITS DANGER AND DUTY. 41 

in which you educate our community, in tnat 
same ratio Christian influence becomes abso- 
lutely necessary for them. Does any one doubt 
it? Tell him that the power of passion is, far 
greater than the power of intellect , tell him 
that our hearts, not our understandings, gov- 
ern us. 

Again, the whole ground of moral action 
is not covered by opinion or law. A train of 
causes might overthrow the country, and yet 
be beyond the reach of both these influences. 
There are evils that neither the one nor the 
other can assail and destroy — formidable and 
destructive evils. Here the resort to Christi- 
anity becomes essential : here its aid alone is 
available. It is this that exalts our divine 
religion above all the arts of mankind. The 
most effective civil instrumentalities may be 
employed to remove all those barriers to the 
progress and perpetuity of freedom that are 
within the legitimate sphere of government, 
but yet, after the last one has been destroyed, 
and political agency has gone to its utmost 
limit, the most dangerous foes to its institutions 
may be undermining the stately fabric. Cor- 
ruption may be working ; luxury may be en- 
ervating; domestic wickedness may be ex- 
tending ; general looseness of principle and 
4* 



42 OUR COUNTRY. 

manners may be fast spreading ; and all the 
while the nation is paralyzed : it can do no- 
thing ; such things are beyond its authority. 
Amid such circumstances Christianity affords 
the only refuge. The dreadful evils may be 
out of the reach of law, and all other human 
means, but it can assail them. It can bring 
Infinity and Eternity to bear upon them. It 
can triumph over their destruction. Could 
we give tenfold power to law and opinion, 
could we enthrone patriotism in the depths of 
affection, could we convert the memory of the 
Puritan Fathers and Eevolutionary Heroes 
into an element of our natures — should we 
then be authorized to resign Christianity, and 
forget the sovereignty of Jehovah? No, never. 
The all-powerful sway of these sentiments 
would still be necessary. Without them we 
should be at the mercy of contingencies — 
without them we should have no guarantee 
that our posterity would be freemen. The 
enduring — the immortal — is inherent only in 
Christianity, and in that with which it combines. 
Agreeably to these reflections, we find that 
where all ideas of God -and all sentiments of 
religion have been temporarily discarded by 
a nation, it has been driven to recover them, 
as its final security against destruction. Let 



, 



ITS DANGER AND DUTY. 43 

us take two scenes from the memorable 
French Revolution. 

It is the year 1793. The magnificent city 
of Paris is one vast scene of commotion. 
Fanaticism has commenced its triumph. All 
thoughts and passions are merged in one ab- 
sorbing thought and passion. All hopes and 
happiness seek ope direction. All hearts cen- 
tre in one object. The plea is philanthropy, 
but the purpose is lawlessness. The watch- 
word of the tongue is liberty, but the ideal of 
the imagination is licentiousness. The blood 
of Louis XVI. and Marie Antoinette has stain- 
ed the murderous axe, and the nation riots 
over their ruin. One act of impiety — one act 
of unparalleled depravity remains to be per- 
formed. It is done ! Hebert and others re- 
solve " to dethrone the King of Heaven as well as 
the monarchs of the earth." Bishops propose 
the horrible measure to the assembly. The 
sacred images are trampled under feet ; the 
Hallelujah is parodied ; the churches are rob- 
bed; and Notre Dame becomes the Temple 
of Reason. 

"Mortals!" exclaims Chaumette, " cease to 
tremble before the powerless thunders of a God 
whom your fears have created" The smoke of 
the bottomless pit spreads over the land, and 



44 OUR country : 

the last ray of heavenly light is extinguished.* 
The wickedness of the antediluvian world is 
transcended, and the unhappy nation, abandon- 
ed by virtue and forsaken by Heaven, takes a 
place in the calendar of iniquity that Sodom 
and Gomorrah would have blushed to occupy. 

" God!" says Monort, "if you exist, avenge 
your injured name. I bid you ^defiance." 

It is the year 1794. It is the same city. 
The interval has been immortalized by crime, 
and the world has learned, for the first time, 
the vast capacity of human nature for vice. 
The Eeign of Terror has continued. Oppos- 
ing factions have perished beneath the terrible 
arm of the Jacobins. The madness of the na- 
tion increases, and even the sentiment of self- 
preservation has departed from almost every 
breast. Is there no refuge ? Is there no hope? 
Instincts have all failed ; enthusiasm has failed; 
amusements have failed ; Eeason has failed ; 
every thing has failed to stay the tremendous 
recklessness of the people, and restore stability 
to the fundamental principles of society. 

Let the master-spirit of the Revolution 
now speak. 

"The idea of a Supreme Being," says Rob- 
espierre, "and of the immortality of the soul ? 
is a continual call to justice ; it is therefore a 



ITS DANGER AND DUTY. 45 

social and republican principle. Who has au- 
thorized you to declare that the Deity does not 
exist ? Oh, you who would support in such 
impassioned strains so arid a doctrine, what 
advantage do you expect to derive from the 
principle that a blind fatality regulates the 
affairs of men, and that the soul is nothing but 
a breath of air impelled towards the tomb? 
Will the idea of nonentity inspire men with 
more pure and elevated sentiments than that 
of immortality?" 

•3* # * * * * 

" The Encyclopedists, who introduced the 
frightful doctrine of Atheism, were ever in 
politics below the dignity of freedom ; in mo- 
rality, they went as far beyond the dictates of 
reason. That sect propagated with infinite care 
the principles of materialism ; we owe to them 
that selfish philosophy which reduced egotism 
to a system; regarded human society as a 
game of chance, where success was the sole 
distinction between what was just and unjust ; 
probity as an affair of taste or good- breeding ; 
the world as the patrimony of the most dexte- 
rous of scoundrels." 

Can it be possible that these sentiments 
are now proclaimed ? Can it be possible that 
Atheism has so soon dissappointed its advo- 



46 our country: 

cates, and left them to find another resort? 
The splendors of genius have been associated 
with it — the most attractive forms of popular 
literature have embodied its principles. The 
fairest opportunity to redeem its promises has 
been offered— but yet its supporters have been 
driven to its renunciation, and forced to seek 
shelter under the broad wing of religion. The 
instructive pages of history teach no fact more 
impressively than the great moral of the 
French Eevolution; a moral that enforces, 
more strongly than any thing else in the an- 
nals of our race, the truth that no nation can 
trifle with the authority of God and reject the 
solemn sanctions of eternal law. 

Did the limits of this brief volume permit, 
we might try to show that the influence of 
Christianity is the only influence which can 
moderate the strife of party and preserve our 
country from its ultra-excitements. The exist- 
ence of political parties is not indeed an evil 
in itself, but the intemperate zeal and virulent 
anamosities that have been generated thereby 
tend to dissever our bonds. Let us not forget 
that we are in as much danger from the abuse 
of lawful means, as from the use of those which 
are unlawful. 

One reflection more may be worthy of con- 



ITS DANGER AND DUTY. 47 

sideration. The lower and laboring classes of 
our land, as they are called, will always exert 
a preponderating weight in the national affairs. 
Politicians are aware of this fact, and hence 
eagerly court their favor. Apart from Chris- 
tianity, where shall we discover suitable means 
to give them just moral views and feelings? 
How else can they be adorned with the graces 
of refinement, and exalted to the dignity of 
which they are capable? A peculiar characte- 
ristic of that system is its benevolent concern 
for the poor ; it has always loved the humble 
cottage ; it has ever shed its sweetest and seren- 
est blessings on the path of those who knew 
not the fashions and follies of the world. 

Our fathers — our greatest heroes— our most 
illustrious statesmen — have agreed in their' 
opinions on this subject, and besought the na- 
tion to cultivate Christianity, as the conserva- 
tive power of the Eepublic. They were too 
wise to entertain any other sentiment. Appre 
ciating the advantages of freedom, and anxious 
to have it perpetuated, they turned to religion 
for its effectual support. All observation, ex- 
perience, and history, demonstrate the correct- 
ness of these views. If we fail to act upon 
them, we shall disregard the instinct of hu- 
manity, as well as the instructions of duty ; the 



48 OUR COUNTRY 

memory of our noble ancestors will be dis- 
honored and we shall present to the universe 
the singular spectacle of a people owing na- 
tional existence and prosperity to Christianity, 
and yet so lost to gratitude — so lost to every 
idea of self-preservation — as not to feel and 
acknowledge it. 



CHAPTER IV. 

THE RELIGIOUS CHARACTERISTICS OF POPERY. 

The human mind has fallen into numerous 
errors on the subject of Christianity. If we 
were requested to specify a single principle 
that had never exercised the skill of disputants, 
we could hardly do it. We are not, however, 
to conclude that all errors of a religious nature 
are equally pernicious. Every poison is not 
alike fatal. There may be a departure from 
the exactness of Christianity — there may be an 
exaggeration of one truth and a depression of 
another, and yet the vitality and spirituality be 
preserved. Though the doctrines of revealed 
religion are all highly important, yet we do 



ITS DANGER AND DUTY. 



49 



not feel warranted in declaring that they are 
all important in the same degree, and, conse- 
quently, that every species of error is necessarily 
destructive to spiritual experience. The power 
of truth has not been endangered by diffusing 
it, so to speak, over a large surface, but it has 
been embodied in a few prominent principles 
and facts, based on clear and convincing de- 
monstration. Articles of doctrine are not ne- 
cessarily articles of faith. If those fundamen- 
tal points are sacrificed that stand in the very 
front of revelation, and are always associated 
in the Scriptures with the realization of evan- 
gelical peace and purity, we must incapacitate 
ourselves for sympathy and communion with 
God ; for if the means of grace are resigned, 
how are the ends of grace to be obtained ? 
Eemoved from these essential features of Chris- 
tian doctrine and faith, are other minor an- 
nouncements, on which diversity of sentiment 
may arise without serious detriment to the sys- 
tem. To magnify every fact in revelation as of 
similar sacredness and dignity is unfriendly to 
the best interests of religion. It increases the 
difficulties of union. It embarrasses the anx 
ious seeker of salvation. It mystifies faith. 
It thwarts its own object, for so far from giving 
efficiency to religious sentiments, it augments 
5 



50 our country: 

the probability of their rejection. Oneness of 
faith and diversity of opinion are certainly not 
incongruous. The aim of the Apostles was to 
allow all reasonable latitude to their disciples 
in matters of a general nature, while they sedu- 
lously labored to bind all to the cardinal facts 
involved in the vicarious atonement of the Son 
of God. Kindred with all its other enormi- 
ties, is the doctrine of the Church of Eome, 
that whatever it teaches must be embraced by 
the consciences of its members, under the 
penalty of anathemas. 

We offer these remarks introductory to a 
view of Popery ; but before we proceed an- 
other observation may be presented. Protes- 
tants and Papists are certainly placed under 
circumstances to understand each other. The 
controversy has been continued for several cen- 
turies. The ablest champions on both sides 
have engaged in it. Had it been confined to 
one nation, it might have been modified and 
changed by national peculiarities ; but instead 
of this it has been spread over the most prom- 
inent countries of the earth. Had it been lim- 
ited to a solitary age, it might have assumed 
the characteristics of the times, and been min- 
gled with extraneous matters ; but so far from 
this, it has perpetuated itself through succes- 



ITS DANGER AND DUTY. 51 

sive generations, and. awakened the talent of 
the noblest intellects for three hundred years. 

Throughout that long period authorities 
have been constantly accumulating ; sentiments 
have been freely interchanged between the ad- 
verse parties. We have, then, the whole field 
open before us. Our position is well known ; 
our antagonists have taken their ground. It is 
no abstraction that we debate.. It is no trans- 
cendental theory that we are examining. The 
superstitions of the Papacy, running through 
successive generations, combining with almost 
every form of society, developed and applied 
under all kinds of circumstances, cannot now 
be mistaken. Had we to combat the system 
as a system merely, without an acquaintance 
with its legitimate fruits, we should be at no 
loss whatever to discern its fanatical nature — 
its inconsistency with divine revelation — and 
its incongruity with intelligent reason : but we 
have now a far firmer foundation on which to 
rest — the foundation of actual and literal his- 
tory. Its religious and political effects have 
been accomplished. The records of the past, 
and the observation of the present, disclose its 
revolting characteristics. 

Had the Papacy the strongest arguments 
to offer in its support, the weight of those ar- 



52 our country: 

guments would be entirely destroyed, with all 
thoughtful and unbiassed minds, by the dread- 
ful perversions of truth, honor, and piety, that 
have ever marked its manifestations. The 
most splendid reasonings, and the most pro- 
found proofs, would be nullified by the history 
of its deeds. How much more impressive are 
these facts, when we connect them with the 
reflection that the assumptions of the Papacy 
have not a solitary argument in their favor but 
what may be disproved ! 

The broad proposition, that the principles 
held and taught by the Church of Borne are cal- 
culated to destroy all spiritual Christianity, is sus- 
ceptible of as clear proof as any thing short 
of the exact sciences can be. Aware of the 
absolute importance of having a plausible basis 
for its claims, it, first of all, arrogates Cathol- 
icity and Infallibility. Various churches were 
founded in Jerusalem, Antioch, Damascus, and 
Judea, before the Gospel was ever known at 
Rome, and yet it is the Catholic Church ! 
Starting into existence after those religious 
organizations — having no immediate connex- 
ion with the Redeemer — and yet assuming 
Catholicity ! Rivelled by the Greek Church in 
many points — scarcely ever without dissenters 
in its own bosom — compelled to resort to the 



ITS DANGER AND DUTY. 53 

most violent and arbitrary measures to check 
opposition to its doctrines — prevailing over a 
portion of the world by prevailing over con- 
science and reason — and yet requiring homage 
on the score of Catholicity ! It boasts of In- 
fallibility, and yet it is not agreed where this 
wonderful infallibility resides. One party 
places it in the Pope ; another party denies 
that, and. lodges it in Councils. One decision 
of the Church is against another — as, for in- 
stance, the decision on Images in 754 and 787 
— and yet infallible ! The doctrine of Transub- 
stantiation denied and opposed by the early 
Church, and yet in 1215 declared to be a part 
of the faith — contradictory views by the same 
Infallible Church! The plainest statements of 
the Scripture perverted — such as the apostoli- 
cal sentiments on the marriage of ministers — 
and yet infallible! Without any shadow of 
proof for the doctrine, except the supposed 
necessity for such infallibility and the figment 
of succession, it lifts this towering presumption 
and demands acquiescence in its changing de- 
cisions ! The claim of infallibility is one of 
such vast importance, and involves such great 
interests in it, that we may reasonably suppose 
our Heavenly Father would have given us the 
most satisfactory evidence of it. It is not a 
5* 



64 our country: 

self-evident proposition, and we may therefore 
demand the? proof of its correctness. Roman- 
ists refer us to the revealed word to ascertain 
its grounds. If we cannot honestly find these 
claims substantiated there, are we to blame or 
the word itself? But with what consistency 
can they send us to the Bible to see the proofs ■ 
of infallibility, when they themselves declare 
that we need an interpreter, an infallible inter- 
preter, of its pages? Against this doctrine are 
arrayed all those texts of Scripture which re- 
quire the exercise of our minds, and which 
allude to sentimental differences of opinion as 
being consonant with true grace. Against it 
is to be put every passage that speaks of the 
unity of love as the bond of churches, in con- 
tradistinction to the unity of j u dgment. Against 
it is the whole authority of revelation ; for if 
it be entitled to respect, we have no longer a 
divine standard. Against it are the historical 
facts of dissimilar views having been proclaim- 
ed by the Boman Church at different times ; 
for if it possess infallibility, it can admit of no 
degrees ; it is a negative idea ; and must there- 
fore be always the same — possessing perfect 
wisdom. And lastly, any process of argument 
that would demonstrate the soundness of this 
claim, would annul itself, for the same process 



ITS DANGER AND DUTY. 55 

would prove the infallibility of separate minds, 
and thus, we should have as many infallibilities 
as we have individual intellects. A world of 
matter has no characteristic that does not be- 
long to each atom. 

The value attached to tradition follows in 
the train of infallibility. Eomanists are famed 
for the stress laid on it. A shadowy land, full 
of difficulties, marked by almost numberless 
paths, and divided into opposing territories, is 
to be carefully and slowly traveled over, to 
seek out its ancient residents. We wonder at 
this trouble. We wonder at this delusive re- 
gard for the past. If infallible, why need the 
Eoman Church call the departed Fathers to its 
aid? Why consult their pages? It cannot 
err, on its own theory, but yet must authenti- 
cate its decision by old and musty tomes. The 
essential use of infallibility is destroyed if it 
has to resort to these helps. The power claim- 
ed either resides in it, or does not ; if it does, 
the value of tradition is at once overthrown ; 
if it does not, we should be happy to know 
how it can be derived from these sources. 

Agreeably to these unreasonable, unjust, 
and unholy assumptions, are the other distinc- 
tive doctrines of the Papacy. The vicarious 
atonement of Jesus Christ — that wonderful fact 



56 our country: 

which makes Christianity a restorative system, 
and gives birth to all its other sentiments — is 
virtually set aside. Its simplicity lost — its 
adaptations to the human conscience and heart 
destroyed — its position in the glorious scheme 
of grace is entirely altered, and its solemn gran- 
deur is to subserve unmeaning impressions 
on the senses. Justification by faith — the 
old Abrahamic doctrine — the new covenant's 
strength — is discarded, and we are taught by 
Romanism to look for inward purity and ex- 
ternal works as the basis of eternal hope. 

The doctrine about Mass falsifies the whole 
philosophy of Christianity, and places a most 
dangerous and dreadful power in the hands of 
the priests. Says the Christian's Guide, a Ro- 
manist work of authority, u I profess likewise^ 
that in the Mass there is offered to God, a true, 
proper ) and propitiatory sacrifice for the living 
and the dead" If we were to overlook the de- 
structive moral effects of such an institution, 
its intellectual influence in diverting the a m- 
tion from Jesus Christ, and fixing it oi he 
vanities of man, would be sufficient to s up 
it with entire unfitness for all religious nr- 
poses. Whenever professed religionists -an 
thus obtrude their follies on their fellow-m i — 
can thus tamper with the sacrifice of the I ;nb 



ITS DANGER AND DUTY. 57 

of God, and hide the cross from the anxious 
eye — what is to restrain them from advanc- 
ing to any and all lengths in their invasions 
of the truth ? If the sanctity of this vicari- 
ous offering — its acceptance by the Father — its 
confirmatory sealing by the Holy Ghost — can- 
not awe them, then what can arrest their reck- 
lessness and inspire them with holy reverence ? 
Great truths stand or fall together. Pervert 
the atonement, and you must corrupt the entire 
system. It will not answer to leave one senti- 
ment to remind the trembling sinner of its 
having been offered, nor perpetuate one me- 
morial, pointing distinctly and directly to Cal- 
vary. Wherever the ramifications of the doc- 
trine extend — the immediate relations — the re- 
mote consequences — all its bearings upon cha- 
racter and condition — all its connections with 
law, order, and social welfare — must be traced 
out and obliterated. If one be left, that one 
may suggest thoughts and awaken feelings de- 
trimental to the whole fabrication. If one ave- 
nue be unguarded, through it the penitent or 
believer may make his escape and triumph 
over the delusion. Faithful to the task, the 
Papacy has exterminated every thing that 
would lead any of its subjects to transact his 
own spiritual concerns with God through the 



58 OUR COUNTRY I 

Mediator, Jesus Christ ; the seat of intercession 
at the right hand of the Father is hidden in 
the crowd of other mediators — and the priest is 
made the means of securing pardon and peace. 
The notion of indulgences, as taught by 
Romanists, stands unrivaled, in the structure 
of all religions, for the enormities that may be 
brought into existence by its instrumentality. 
It may be viewed, indeed, so far as its power 
extends, as eradicating every real religious 
sentiment. Had it been limited to its original 
design, as contemplated by the early church, 
it would not have had a divine character, it is 
true, but it would have been harmless in com- 
parison with its more modern developments. 
That it was a dangerous institution then, we 
have no doubt; but so soon as the impious 
idea of " a meritorious expiatory satisfaction to 
God" was identified with it, every species of 
crime could be sheltered under its broad wing. 
Viewing it as a bold and daring expedient to 
fill the treasury of the church, by bartering 
vice and virtue for money, we admit that it 
was admirably suited to answer its abominable 
ends. Contemplating it as an awful invasion 
of the interests of Christianity, we are amazed 
at the unmitigated depravity that signalizes its 
character. 



ITS DANGER AND DUTY. 59 

No wonder that this unholy practice should 
have aroused the energy of Luther and led to 
the achievement of the Eeformation. Had it 
been separated from all its associated ideas — 
had it stood forth as the solitary voice of Eo- 
manism — it would have been sufficient to jus- 
tify an uncompromising hostility to its author- 
ity. The imagination of man cannot conceive 
a doctrine better calculated to thwart all the 
experimental operations of Christianity and. 
advance the cause of iniquity, than this same 
doctrine of indulgences. 

The idea of Purgatory tends to augment 
yet more the spiritual tyranny of Eome. No 
well informed Papist would seriously attempt 
to establish this conceit by revelation. "Had 
it been necessary for us," says the Bishop of 
Aire, " to be instructed in such questions, Jesus 
would doubtless have revealed the knowledge 
of them. He has not clone so." The unreason- 
ableness and urjscripturalness of it, however, 
gives it tremendous power over those who are 
trained to discard both the exercise of reason 
and the study of revelation. If any element 
were wanting to consummate the influence of 
this system, such element would be found in 
the sway it presumes to exert over the invisi- 
ble world. The spirits of the departed are 



60 our country: 

under its control? Can any thing more be 
added? Eesist its authority at your eternal 
peril ! It has the keys of Heaven and Hell ! 
defy it, if you dare ! The subjugation of this 
world is not enough. The complete triumph 
over every noble sentiment of our nature— the 
perfect management of all our moral interests 
here — is not enough. It must pursue us into 
Eternity. Friends surrender us at the grave ; 
earth-born malice forgets its animosities when 
we enter upon the last slumber ; but more in- 
tense than friendship, and more unrelenting 
than malice, it follows the disembodied spirit 
and wreaks its vengeance in the very presence 
of Jehovah ! The ambition of warriors has 
been satisfied with the conquests of the world, 
but it disdains such bounds — it erects its mo- 
numents amid the wonders of Immensity ! 

The possibility of enlightenment, through 
the ordinary means of instruction, must be cut 
off to give the finishing stroke to this master- 
piece of human tyranny. Accordingly, the sa- 
cred Scriptures are denounced as unfit for the 
people. If Eomanists would diffuse their own 
version of the Bible, it would not be so strange, 
but even this they refuse to the members of 
the church. If they adore St. Peter so highly, 
they might give his Epistles to them, but they 






ITS DANGER AND DUTY. 61 

dare not proceed so far, for they are sagacious 
enough to know what would ensue. The only 
hope of their cruel system is in the ignorance 
of their subjects; the only devotion they can 
expect, is the devotion that springs from dark- 
ness ; and therefore the blessed Bible is re- 
fused. What renders this course yet more re- 
markable, is their wonderful zeal to diffuse 
education. Colleges are planted, and charity- 
schools opened ; general knowledge is commu- 
nicated ; but yet, the highest, purest, and most 
essential of all knowledge is repudiated. Is 
this the conduct of men who really believe in 
an hereafter? If knowledge be requisite for 
the world, in its temporal relations, is it not 
much more requisite in view of futurity? 

That some cardinal truths remain in the 
Papal system cannot be denied. The existence 
and trinity of the Godhead, the immortality of 
the soul, and truths of this class, remain un- 
mutilated. One reflection, however, is worthy 
of notice. The force of these sentiments de- 
pends on the relation that they bear to the 
other and more peculiar facts of Christianity. 
If therefore they be changed in their connec- 
tion with those facts, they must inevitably ex- 
ert a different influence over the mind. The 
peculiar truths of Christianity are, if the ex- 
6 



62 OUR COUNTRY 

pression be allowable, spread over its surface, 
and with them are we brought immediately in 
contact. There is a wide distinction between 
the natural and moral in this holy system. 
Each class of truths has its place ; each aids 
the other, if the union between them be pre- 
served ; each has its sympathies in the nature 
of man. The natural sentiments presented by 
its revelations may be held uninjured, but yet 
its moral character may be utterly defaced. If 
you corrupt the spiritual part of it, you cor- 
rupt the channel through which its more re- 
mote truths reach us ; and hence, as water is 
affected by the soil over which it flows, so are 
they made to take their spirit from those per- 
verted moral principles. Neglecting to draw 
this distinction, persons often argue that the 
essence of Christianity remains in the Eoman 
creed, and that consequently it will answer all 
the designs of the New Testament Theology. 
We cannot entertain such an opinion. The 
great doctrines of the Gospel — doctrines that 
enable it to probe the conscience, regulate the 
will, and sanctify the wicked heart — are sacri- 
ficed by it, and what then is the redeeming 
benefit of those abstract points, from whose 
true sympathy we have been separated ? Grant 
that the mind could even surrender itself to 






ITS DANGER AND DUTY. 63 

their sway, would their feeble recognition com- 
pensate for the loss of all that is attractive and 
subduing in the plan of salvation ? 

A system, whose original moral principles 
have been diverted from their true sphere of 
action, may become a tremendous instrument 
of evil, but it is rendered much more formida- 
ble when extraneous corruptions are fastened 
on it. The policy of Eomanism has been of 
this kind. Had the doctrines of Christianity 
been merely perverted it would not have been 
so dangerous, but it has purposely added there- 
to every false motive and fictitious excitement 
that the world could furnish. No stretch of 
its sentiments — no derangement of its harmony 
— no shifting of its position — considered in 
themselves alone, could have ever converted 
it into such a means of moral depravity. The 
popular features of Philosophy, Heathenism 
and Judaism, must be incorporated with it. 
The beauties of Art must be connected with 
its simplicities. Wherever there is a powerful 
sentiment to be found — wherever there is an 
instrument of terror to be secured — wherever 
there is an example of false virtue and fanciful 
romance — the grasp of the Papacy is fixed 
upon it, and henceforth it has its part to play 
in the amazing scheme. Hence the slow ma- 



64 our country: 

turity of its plans and measures in the dark 
ages. Centuries were required to consolidate 
and perfect it, for it was ever seeking new aids 
and forming new ties. It ransacked the whole 
world to find the best instruments to effect 
its objects. 

The workings of Eomanism have corrobo- 
rated the above statement. Has Heathenism 
ever exhibited more revolting scenes of per- 
sonal pennance, or has Mohammedanism dis- 
played more bloodthirstiness than it ? Had it 
prevailed in Asia as it has in Europe, would 
we not have witnessed the same feebleness of 
intellect, degeneracy of morals, and stagnation 
of society ? Has not the history of the Papacy 
been marked by the same wanton indifference 
to the happiness and lives of its subjects as is 
seen in the most cruel forms of superstition ? 
Where did it get its fanciful ideas about sin 
dwelling in the animal body, if not from East- 
ern Philosophers ? Where the institution of 
cloisters, if not from a Jewish sect ? Where 
physical mortifications, if not from Heathen- 
ism? Let it be remembered, therefore, that 
when we oppose this system, we are opposing 
almost every error that has been palmed off 
upon mankind under the sacred name of re- 
ligion. We are making war upon the main 



ITS DANGER AND DUTY. 65 

elements of Heathenism ; we are struggling 
against those very evils that withered the ge- 
nius and destroyed the morality of the ancient 
Gentile world. It is not Christianity corrupt- 
ed, dreadful as its influence might be, and de- 
serving of all hostility, that we are striving to 
overthrow. It is a motley mixture of all reli- 
gions and philosophies — a kind of geological 
formation, in which stones, shells, fish, and 
every other thing combine' — that we protest 
against. It is a superstition, that appeals only 
to the lower faculties of our nature — an en- 
thusiasm that excites only to disturb — and a 
fanaticism that derives its nutriment from 
malignant emotions — that we are laboring to 
exterminate. 

The constant appeal of Eomanism is to the 
senses and imagination. Apart from every 
thing else, this circumstance would excite our 
suspicions. Divine truth addresses the con- 
science. It is to that faculty, so potent in every 
enlightened mind, that Jehovah speaks, and 
through it are his claims recognized and obeyed 
by the affections. To operate on the imagina- 
tion is altogether different. The position of this 
attribute in the mental economy is such as to 
show that it must be held subordinate to rea- 
son and conscience, and consequently, whenever 
6* 



bb our country: 

the primary appeal is to it, the laws of nature 
are disregarded. The abode of genuine reli- 
gion is in the conscience and heart;* it distils its 
holy influence there ; and thus combats deprav- 
ity in its own home. A system may triumph 
over the imagination, and yet the strong powers 
of the man be dormant. A religion may be en- 
throned in it, and yet the citadel of sin be un- 
shaken. The necessary tendency of imagina- 
tive excitements is to introduce fictitious feel- 
ings and false motives. Acting under their in- ' 
fluence, we deceive ourselves ; we confound 
moral distinctions ; and harden the heart against 
correct impressions. The mind becomes seared, 
and arguments cannot rouse it. The impossi- 
bility of changing the opinions of hypochon- 
driacs and lunatics arises mainly from the con- 
nection of imagination with them. Eomanists 
evince a large measure of the same peculiarity. 
Accustomed to the tyranny of that deceitful fa- 
culty, its exercises are continually mistaken for 
the emotions of the heart and the decisions of 
reason ; it blinds as well as enslaves ; and every 
fresh victory puts the unfortunate subject far- 
ther from the ordinary means of moral influ- 
ence. The wonderful tenacity with which they 
maintain religious prejudices and bigoted sen- 
timents, springs from the control of imagination. 



ITS DANGER AND DUTY. 67 

Had we to view Eomanism as a religious 
system alone, we should hardly know on what 
principles to explain its singular and anomalous 
constitution. That perplexity ceases the mo- 
ment we meditate on its secular designs. Men 
may abuse spiritual authority separate from all 
earthly connections, but there are few /tempta- 
tions to it. The pride of the heart might be 
flattered by its possession, but, independently of 
selfish considerations, it could scarcely lead to 
the formation of a dangerous hierarchy. If 
great ecclesiastical power be acquired by means 
of moral corruption, it will seek to accomplish 
sinister ends. The limited sphere of the church 
will never satisfy it ; the political interests of 
the world must be made tributary to its enlarge- 
ment. The history of the Papacy demonstrates 
this truth. Trace its progress from the period 
of its maturity, and when and where do you 
behold it acting on spiritual principles alone ? 
If its pretensions be authorized, it might surely 
have trusted to the force of truth and argu- 
ment, but when and where did it thus pursue 
its plans ? Has it dared to depend on its own 
intrinsic merits since the day when its earthly 
supremacy was conceded ? The philosophy of 
the whole system is found in its political cha- 
racter ; it has ever striven to be a kingdom of 



6§ OUR COUNTRY : 

this world in direct opposition to the declaration 
of Jesus Christ ; and accordingly, its policy 
has been framed to suit the end. Regarding it 
in this light, we can understand why it arro- 
gates Catholicity and Infallibility, why it deals 
in Indulgences and celebrates Mass, why it des- 
troys the atonement of Christ, and extends its 
grasping arms into Eternity. Abstract religion 
needs no such supports ; it has nourished with- 
out them ; but political religion must draw 
them around itself, or it will prove utterly im- 
potent. Its schemes of earthly aggrandize- 
ment all arranged, it has never failed to enrich 
itself by every means possible, selling titles to 
heaven, and thronging deathbeds with its emis- 
saries, and robbing widows and orphans of 
their last pittance. Xo wonder that they have 
been able to erect such splendid edifices for 
worship. Xo wonder that they have often 
crushed all opposition. Eomanists have had 
the treasures of Christendom under their con- 
trol. Xo marvel that Leo the Tenth said, 
" 01 how profitable has this fable of Jesus been 
unto us." 

The attitude, then, that Popery occupies 
towards us, is not of a simply religious system. 
If it were we should discuss it as we would 
anv other spiritual scheme. Examining its 



ITS DANGER AND DUTY. 69 

principles in the light of revelation, and testing 
their evangelical tendencies by that unerring 
rule, we should be confined to that ground, in 
the decisions of our judgment. Its political 
nature introduces it into the department of 
political science, and compels us to try its 
claims to respect and adoption, by those lights 
which the wisdom of ages has shed over the 
laws of social organization. We will now at- 
tempt this investigation. 



CHAPTER V. 



THE POLITICAL ASPECTS OF POPERY. 

Waving- for the present any farther consid- 
eration of Popery as a professed religion, let 
us examine it as a political system. Here 
several facts are entitled to our notice. Let us 
consider the following, viz. 

1. Popery claims secular power. 

Argued — First, from the name appropriated 
to the Pope. That name is " The Vicar of 
Jesus Christ" According to the best autho- 
rities, "vicar" signifies u a person deputed to 
jerform the offices of another — a substitute." 
Revelation declares that Jesus Christ is the 



70 our country: 

" King of kings" — "the Prince of the hings of 
the earth" — If then the Papal premises be cor- 
rect, the Pope represents Jesus Christ in his 
relation to the nations of the world, and con- 
sequently can govern them as his subjects. 
Heathen emperors have sometimes demanded 
to be acknowledged as divinely appointed 
rulers, and Mohammed pretended to be the 
Prophet of God — but mark; — Popery ad- 
vances much farther, and elevates the Pope 
into the character and office of the Vicar of 
Jesus ! Secondly, from its own repeated declara- 
tions. Eefer to the Bull of Pope Boniface 
III. and Pope Pius V. Thirdly, from its 
standard authorities. See Den's Theology, &c. 
Fourthly, from its past history. See Mosheim's 
History, &c. Fifthly, from its present condition, 
wherever circumstances permit the existence of its 
secular power. Abridged as that authority is? 
the principle has never been resigned, and hence 
we see in Italy t\e states of the church, situated 
between Lombardy, Tuscany, and N aples, and 
the Tuscan and Adriatic seas, and numbering 
over 2,000,000 inhabitants.* See Fnc. Ameri- 
cana, Art. States of the Church. 

* The present population of the States of the Church 
is nearly 3,000,000.— Editor. 



ITS DANGER AND DUTY. 71 

2. It has a most absolute and arbi- 
trary HEAD. 

Argued — First, from the acknowledged rights 
of the Pope, as declared by his subjects. Among 
those rights are prominent the right of passing 
new laws for the church, and enforcing old enact- 
ments — superintendence over the church — ability to 
dispense, with existent laws, if he pleases — presiding 
over councils — imposition of taoces — establishment 
of religious orders — censorship over writings — 
annulling oaths — deposing bishops — granting dis- 
pensations. 

Secondly, -from the declarations of Popes. 
Read the following extract from the Bull of 
Sixtus V. against Henry, king of Navarre, and 
the Prince of Conde : " The authority given to 
St. Peter and his successors by the immense pow- 
er of the Eternal King, excels all the power of 
earthly kings and princes — it passes uncontrollable 
sentence on them all 1 ' &c. &c. And again: 
" We deprive them and their posterity forever of 
their dominions and kingdoms." 

3. It violates the fundamental laws 
of social organization. 

Proved — First, from its contempt of oaths. 
The Third Council of Lateran made the obli- 
gation or non-obligation of an oath to depend 
solely upon its utility or non-utility to the in- 



72 our country: 

terests of the church. If confirmation of this 
principle be wanted, it may be found in the 
history of Huss. 

Secondly, from its imposition of celibacy on 
its ministerial agents, thus sacrificing all their 
social sympathies and fitting them for any un- 
natural work. 

Thirdly, from the fact, that it reverses the order 
of things, and makes the whole world exist for 
itself; employing its resources for self exaltation, 
and caring nothing for the welfare of its subjects. 

4. It vehemently opposes all liberty of con- 
science and the press. " From that polluted 
fountain of indifference flows that absurd and 
erroneous doctrine, or rather raving, in favor 
and defence of i liberty of conscience,' for which 
most pestilential error the course is opened by 
that entire and wild liberty of opinion which is 
every where attempting the overthrow of civil 
and religious institutions ; and which the un- 
blushing impudence of some has held forth as 
an advantage of religion." Again, " Hither tends 
that worst and never sufficiently to be execrated 
and detested liberty of the press." See Encyclical 
Letter of Pope Gregory XVI., August 15, 1832. 

5. It arrays itself uncompromisingly and un- 
relentingly against every principle of enlightened 
liberty. It stigmatizes liberty of opinion as un- 



ITS DANGER AND DUTY. 73 

bridled, and calls it the pest, of all others most to 
he dreaded in a state. It contends for the union 
of church and state. It authorizes force to be 
used in compelling " baptized Infidels, such as 
heretics and apostates, to return to the Catholic 
faith. 1 ' It allows no toleration, where it can 
avoid it, declaring, that "the rights of other In- 
fidels, viz. pagans and heretics, in themselves con- 
sidered, are not to he tolerated 11 It declares that 
"heretics are rightly punished with death" See 
Den's Theology. 

6. It is inconsistent with the relations of dif- 
ferent nations. The fundamental principles of 
the " law of nations " are, that each nation 
ought to be left in the peaceable enjoyment of 
that liberty it has derived from nature — that 
nations are possessed of equal natural rights — 
and that each nation is bound to promote the 
welfare of all other nations, so far as it con- 
sistently can. Eesulting from the natural in- 
dependence of nations is the right to judge of 
what " its conscience demands and of what it can 
and cannot do. 11 See VatteVs Law of Nations. 
Each nation is consequently at perfect liberty 
to determine the ground on which all forms of 
religion shall be placed, provided that liberty 
be not so employed as to injure the interests 
of religion itself. The political authority of 
7 



74 OUR country : 

Eome discards such a right, and sets itself 
proudly above it. Witness the pretensions of 
Boniface III., and hear his language : " Know 
thou art subject to us as well in temporals as in 
spirituals." Witness the fact, that the senate 
of Sweden having condemned Trollius, Arch- 
bishop of Upsal, for the crime of rebellion, to 
spend his life in a monastery, Pope Leo X. ex- 
communicated the whole senate, and sentenced 
it to rebuild a fortress belonging to the Arch- 
bishop, which it had destroyed, and to pay a 
fine of a hundred thousand ducats to the de- 
posed Prelate. Acting on the same principle, 
we behold Paul V. proclaiming an edict against 
Venice for passing laws that displeased him, 
and Pius V. declaring that all princes who 
should authorize new taxes in their territory 
without his consent, would be excommunica- 
ted. See same authority quoted above. Who can 
possibly reconcile such conduct with the rela- 
tions of different nations ? If these principles 
were carried out by other authorities, where 
would the end of strife and bloodshed be ? 

The supposed supremacy of Eome gives it 
the power to bestow ecclesiastical appointments 
on whomsoever it chooses, all over the world. 
It controls every diocese ; it is supreme over 
every bishop and priest. Can any man believe 



ITS DANGER AND DUTY. 75 

this to be in harmony with the law of nations ? 
Wherever Romanists are found, they owe par- 
amount allegiance to the Pope ; his will is su- 
preme law ; and hence, at any moment, the 
entire Romish population of a country may be 
placed, by the command of his Holiness, in di- 
rect hostility to its laws and institutions. 
u This practice" says Vattel, " is equally contrary 
to the law of nations and the principles of com- 
mon policy" 

Let us suppose that the principle had a dif- 
ferent application. Imagine that the agents of 
the Papacy in a distant country were commis- 
sioned to engage in secular business — to teach, 
to labor, to trade— under the same binding re- 
strictions that now fetter them. There would 
be a direct collision with the lawful sovereign- 
ty of that country, and every patriot would 
resist such invasions with the most determined 
bravery. Do the religious connections of the 
principle change its nature? Do they soften its 
harsh features and make its odiousness less re- 
pulsive ? To guard its religious interests is one 
of the first duties of nations, but how can it be 
effected if papistical claims are to be respect- 
ed ? A foreign head in such sacred matters is 
no less dangerous than in secular interests. 

7. It contravenes the arrangements of Provi- 



76 our country: 

deuce. The obvious plan of Providence is, that 
distinct nations should exist. The unity of the 
human race has been most clearly and amply 
revealed in the Scriptures, while, at the same 
time, its division into different bodies is folly 
disclosed. The confusion of tongues at Babel 
— the diffusion of mankind into the various 
portions of the earth — the recognition of those 
isolating circumstances at the Pentecostal out- 
pouring of the Spirit, and the preparation of 
the Apostles for evangelizing the different na- 
tions — would all seem to confirm this view. 
Agreeably to this fact, it has been found that 
civilization has been promoted and religion 
advanced by the separate and independent ex- 
istence of nations. Eome endeavored to sway 
her imperial sceptre over all the world, and 
fell a victim to her opposition to Providential 
plans. 

The political policy of Popery is strangely 
at variance with this ordination of God. The 
magnificent vision of one vast empire lives con- 
stantly before its fancy, and it ardently desires 
its realization. Unity of State, as well as unity 
of Church, is its motto. Its schemes are as ex- 
tensive as the race of mankind. Mountains 
and oceans raise no barriers before it. Sands 
and snows present no obstacles to its far-reach- 



ITS DANGER AND DUTY 77 

ing ambition, Nothing less than the world can 
afford it contentment. 

8. Its principles tend to prevent all social 
improvement. Society is progressive. The sa- 
vage state is not natural, it is the effect of sin. 
Men become barbarous by extinguishing all 
humane sentiments. The means of civiliza- 
tion and refinement are afforded us by God, 
and we are responsible for their use. The in- 
fluence of Judaism was favorable to intellec- 
tual, physical, and social advancement. Com- 
pare the Israelite of the desert with the Jew 
of the Prophetic age — compare the era of Mo- 
ses with the era of David — compare the happy 
homesteads of the elect tribes with the domes- 
tic life of the Patriarchs — and you see the pro- 
gress of society, under divine superintendence. 
The most effective instrument of civilization 
ever known to man, is found in Christianity, 
and to it are we indebted for all the triumphs 
of modern mind. Popery opposes all such so- 
cial advancement. If Europe has been moving 
forward for several centuries in art and science, 
it has been because of its pursuing a different 
policy from that of the Papacy. Let any man 
look at Spain and Ireland, and he will observe 
the legitimate social effects of this ruinous 
system. 

7* 



78 OUR COUNTRY 

Had it not been for Popery, the " dark 
ages " had not so completely withered the in- 
tellect of Europe. Had it been unknown, the 
horrible Ee volution in France had not trans- 
cended all bounds of humanity. If we be not 
mistaken, the celebrated De Tocqueville — him- 
self a Eomanist — attributes the aversion of the 
French nation to Christianity, much more to 
its corruptions than to the system itself. 

One peculiarity of the social policy of this 
scheme is worthy of notice. It cannot change 
to suit circumstances. Any alteration would 
compromise its boasted infallibility. It follows, 
then, that it must treat all men, in all condi- 
tions, according to the same fixed principles. 
To modify its plans so as to agree with the de- 
velopments of society — to take advantage of 
times and seasons — to encourage a growing 
taste for culture and refinement — would be to 
renounce its favorite dogmas. It must there- 
fore lead to social degeneracy. A system that 
interdicts private judgment, freedom of con- 
science, and liberty of the press — a system that 
registers such names as Sj^dney, Addison, 
Hale, Milton, and Locke in its Prohibitory In- 
dex, and denies its subjects the privilege of 
reading their immortal productions — a system 
that is founded in ignorance and supported by 



ITS DANGER AND DUTY. 79 

tyranny — a system that confounds the plainest 
distinctions of vice and virtue— must, if faith- 
ful to its own maxims, degrade society and ex- 
tinguish all noble aspirations. 



CHAPTER VI. 



APPLICATION OF THE FOREGOING FACTS TO 
THE CIVIL AND RELIGIOUS INSTITUTIONS 
OF OUK COUNTKY. 

Regarding Popery both as a religious and po- 
litical system, we shall now endeavor to trace 
its bearings, in each relation, on the interests 
of the United States. 

Considered first, as a religion, the following 
reflections may be worthy of notice. 

1. It aims to exert an altogether different influ- 
ence over American mind, from that which is ex- 
erted by the religion of Protestants. 

The elements of the Romish system, as 
taught by its advocates and understood by its 
opponents, form a perfect contrast with the 
doctrines of Christianity, as held by Protestants. 
There are certain points maintained by both 
parties, but those points do not constitute the 



80 our country: 

vitality of their respective creeds. Eomanism 
admits no authority superior to itself; Protes- 
tantism acknowledges the supremacy of reve- 
lation. Eomanism sacrifices reason and destroys 
private judgment ; Protestantism supports them 
both, in due subordination to divine truth. 
Eomanism undervalues the atonement, to exalt 
its superstitions ; Protestantism presents it as 
the only hope of our lost world. Eomanism 
overthrows true faith by blending essentials 
and non-essentials together ; Protestantism 
carefully distinguishes between them. Soman- 
ism puts the blessings of salvation into the 
hands of the church ; Protestantism leaves 
them to be appropriated by Jesus Christ to 
those who comply with the conditions of grace. 
Eomanism is unfriendly to real holiness and 
tends to encourage sin ; Protestantism aims at 
purity of heart and life. Let the contrast be 
extended to the minutiae of the two systems, 
and they will be seen to uphold antagonistical 
principles — the one, tampering with all things 
sacred, bartering the mercies of the gospel for 
money, exerting fictitious sentiments, pander- 
ing to the most corrupt vices, invading the 
sovereignty of Heaven — the other, perpetua- 
ting the original simplicities of revelation, deal- 
ing honestly and earnestly with human con- 



ITS DANGER AND DUTY. 81 

sciences, relying on the Holy Spirit, eschewing 
all superstitions. 

If we were required to single out the main 
characteristic of the religious system of Eome, 
we should probably not err, were we to fix on 
the doctrine of eternal damnation, as perverted 
by it. The prominency of this truth, in the 
great scheme of Christianity, entitles it to the 
first place in all religious creeds. It is this 
doctrine that vindicates alike the justice and 
mercy of God, invests the principles of Chris- 
tianity with the most tremendous sanctions, re- 
veals the necessity of salvation, and urges it, 
with surpassing force, upon the acceptance of 
sinful man. Its announcement in Scripture 
places it on specific grounds, and associates it 
with the tenderest sentiments. Inspiration 
guards it against all connections with malevo- 
lence. It is there presented as the penalty of vio- 
lated law— -as the instrument of divine benevo- 
lence—free from all vindictiveness — free from 
all selfishness. Popery does not so regard it. 
The awful doctrine of final punishment, in its 
hands, becomes a church-power, and is levelled 
against all who dare to dissent from its claims. 

Scripture threatens the dreadful judgments 
of God only upon the impenitent and incorrigi- 
ble, but Popery pronounces them upon all its 



82 our country: 

opposers. Its hell is the hell of dissent. It 
allows no hope to those who differ from its 
creed, but, irrespective of moral character, 
consigns them indiscriminately to everlasting 
torments. The natural effect of such a revolt- 
ing sentiment is to engender the most virulent 
fanaticism in the hearts of its advocates, and 
to give them a most terrible instrument of 
ghostly domination over all within their reach. 
Wielding such a doctrine — without the checks 
of benevolence — without the fear of God — • 
they are able to command the emotions and 
hopes of every individual to whom it can be 
applied. A system, deriving its character from 
a malignant sentiment, must be malignant in 
all its operations. It will appeal to the lowest 
faculties of human nature. If it gain its ob- 
jects it will be by overthrowing every noble 
and elevating feeling. Its superstructure will 
be erected on the foundation of slavish fear. 

If, now, these principles should prevail in 
our country, truth would be exchanged for 
falsehood, benevolence for malignity, and 
sanctity for profaneness. Another kind of in- 
fluence would be executed. The appeal would 
be to fear. The operations of reason and con- 
science would be set at naught, and men would 
be plied with all the force of terror. Should 




ITS DANGER AND DUTY. 83 

the sentiment of fear remain dormant, what 
would follow ? There could be no impression 
—there could be no basis for experience. The 
choice then would be between fear and wick- 
edness. All who understand human nature 
would conclude that, in thousands of cases, the 
latter alternative would be chosen. Let a sup- 
position be presented. Imagine that Popery is 
free from all other objections ; imagine it to 
teach the general doctrines of Christianity in 
all other respects save the feature under con- 
sideration. ¥e hold it to be susceptible of the 
clearest moral proof, that this single error 
would incapacitate it for the office of true re- 
ligion. The power of Christianity lies in its 
influence over every sentiment and passion of 
our constitution. It avails itself 'of every prin- 
ciple belonging to the mind, and sympathizes 
with every affection pertaining to the heart. 
Popery follows an opposite plan. It rejects 
the aid of every thing but fear. The natural 
consequence must be, a corresponding enfee- 
blement of its power, and in the ratio of that 
enfeeblement it becomes unfit for popular re- 
formation. 

2. It changes the aspect of virtue and vice, so 
far as its agency extends, and places them on a 
fictitious foundation. 



84 our country: 

If Popery be rancorous against its enemies, 
it is prpportionably indulgent to its friends. 
The leading feature of its creed makes impiety 
consist in hostility to the church, and vice versa, 
piety consists in attachment to it. Deny this 
and what follows ? Impiety and piety cease to 
be opposites. One rule for heretics — another 
rule for the faithful ! Strange logic, but stran- 
ger religion! If then you be in the church, 
nothing remains to be effected. It has a fund 
of merit to cover all your transgressions ! It 
has the power of absolution. Eevel in crime 
and riot in iniquity; the grant of pardon may 
be easily secured ! The connection between sin 
and punishment is thus broken. The commis- 
sion of any enormity introduces not the trans- 
gressor to the awful law of God, but renders 
him amenable to the church. 

The necessary effect of such principles is 
an extensive and unbounded demoralization 
of society. The fear of God is suspended ; the 
solemnities of the last judgment destroyed. 
Facts confirm these reasonings. The state of 
morals in Catholic countries beggars all de- 
scription. Heathenism would not tolerate the 
vices that they exhibit. The sacredness of 
domestic life — the authority of law — the se- 
curity of property — the sanctity of oaths — ex- 



ITS DANGER AND DUTY. 85 

istence itself, are all despised. Popes them- 
selves have been guilty of all manner of crimes. 
Priests have blushed at no pollution. Every 
iniquity has been practised* under the holy 
name of religion. If these things had been the 
accidental effects of the system, it would be 
* different, but they are its legitimate fruits. 
Wherever it prevails it will produce the same 
horrible consequences. 

There have, indeed, been times of extraor- 
dinary corruption in the history of Eomanism, 
and there have been times of extraordinary 
reformation. It was so after the Eeformation 
began under Luther. But who will assert 
that this improvement was founded on moral 
principles ? Did the Papacy renounce any of 
its odious doctrines ? Not one. Did it abate 
a solitary claim? Not one. Did it offer a sin- 
gle atonement for its former impurities and 
impieties ? Not one. It did pretend to a re- 
formation, but it was merely external. It re- 
signed none of its doctrines and demands. The 
power of rising Protestantism drove it to this 
outward change. Its corruptions had been ex- 
posed before ; the inhabitants of the beautiful 
region of the Ehone and Garonne had unveiled 
them ; the yoke of bondage had been thrown 
off, and its authority assailed ; but it could 
8 



86 our country: 

manage the revolt by physical force, and there- 
fore no reformation was needed. It was not 
so in the days of Luther, and consequently its 
pretended improvement was forced upon it, 
a«id it was merely circumstantial. 

The moral tendencies of Popery are not to 
be estimated by its condition and effects in 
countries where Protestantism prevails. Pub- 
lic opinion, under such circumstances, is too 
powerful for it. If it displayed its principles 
and executed its measures without reserve, in 
Protestant nations, it would shock their sensi- 
bilities, awaken their animosities, and call forth 
an expression of just displeasure. To under- 
stand its true nature, let it be studied where it 
permits no rival. Look at it in Spain and Por- 
tugal, and its hideousness is unmasked. 

Popery in the ascendant, and Popery strug- 
gling to acquire a foothold, are not similar in 
their external manifestations. The one com- 
mands; the other courts. The one is reckless 
alike of means and ends ; the other is cautious 
and calculating. The one is the tyrant of the 
dark ages ; the other is the fascinating dema- 
gogue of polished times. Look at the tiger in 
his quiet cage, and his eye expresses no feroci- 
ty ; look at him in his native jungles, and it 
wears the fierceness of destruction. 



ITS DANGER AND DUTY. 87 

Should this system spread and triumpn in 
our land, have we any right to expect a state 
of morals and manners different from Italy 
and South America ? Eather should we con- 
clude that its enormities would here transcend 
its former history. Re-actions are always vio- 
lent. If Popery prevail among us, it will 
develope, amid the ruins of our freedom, its 
worst qualities. The restraints that have been 
thrown around it being removed, it will repay 
its past humiliations by greater acts of violence 
and impurity than ever marked its history. 

3. I 1 he genius of Popery unfits .it for our na- 
tional tastes and habits. 

The influence of religious systems depends 
greatly on national character. The structure 
of Mohammedanism accords with Asiatic tem- 
perament. Had Europe been its arena, instead 
of Asia, it must have been vanquished. The 
same principle applies to Popery. It suits cer- 
tain nations, if indeed falsehood and corruption 
can be said to suit any community. It finds 
in the indolent Italian — it finds in the lascivi- 
ousness of Southern Europe — it finds in the 
ignorance and barbarity of South America — 
ready sympathy and cheerful acquiescence. 
American mind is altogether different. It is 
bold, fearless, and inquisitive. It is impatient 



88 OUR COUNTRY 

of dictation. It has been trained to think for 
itself. It prizes the Holy Scriptures. It abhors 
superstition. If, then, Popery advance among 
us, it must change our whole character. All 
that we have learned must be unlearned. All 
that we have loved must be surrendered, our 
very identity must be sacrificed. 

4. Its general diffusion in our country would 
be followed by corresponding Infidelity and Licen- 
tiousness. 

The spread of an unnatural and unreason- 
able form of religion in a cultivated and an 
uncultivated community, is not characterized 
by the same results. Let it be diffused in a 
benighted region and among an ignorant peo- 
ple, and its chances of success are great. Let 
it be diffused among a people highly civilized, 
and it will produce unbelief and immorality. 
The incongruity of its principles with the laws 
of God and man will be plainly perceived, and 
men, glad of any excuse to obliterate all me- 
morials of the Divine Presence, and all tokens 
of the Divine Government, will enter upon a 
wild crusade against truth and piety. 

It was so in France. The absurdities of 
Romanism made that nation a nation of Infi* 
dels. Could the religion which countenanced 
the massacre of St. Bartholomew and the de- 



ITS DANGER AND DUTY. b\) 

struction of Port-Koyal — which had upheld 
Inquisitions — which had taken sides with Feu- 
dal oppressors — which had fattened on human 
blood and piled up a pyramid of human bones 
— could that religion be divine ? It could not 
appear so to Infidelity. It was an outrage on 
justice and truth. It was an insult to reason. 
Had there been a pure religion in that ill-fated 
country, how different might the condition of 
things have been ! 

It would be so in America. Thousands 
would never regard Popery as a Divine Eeli- 
gion. Thousands would have no other ideas 
of Christianity but what Popery gave them. 
Bather than yield to such spiritual fanaticism, 
rather than submit to such galling bondage, 
they would discard all religious sentiments, and 
seek refuge in the negations of Infidelity. The 
last check of crime removed — the last security 
of virtue overthrown — the maddened popplace 
would be resigned to the sway of passion, and 
our land would be converted into the border- 
region of the lowest world. A pure Christianity 
is now the religion of our country. Destroy 
it, and can Popery take its place ? Never, never. 
Infidelity will occupy its former position. If 
daylight be extinguished, darkness follows. If 
Jehovah retire, Satan assumes the control. 



90 OUR COUNTRY 

We now proceed to view Popery as a polit- 
ical system, and to trace out its bearing upon our 
national interests. The following reflections 
suggest themselves : 

1. Its religious principles would form the basis 
of its secular policy, and consequently would ren- 
der that policy most pernicious to us. 

Two kinds of union between church and 
state may be imagined. One is, where the civil 
law sustains the church — where the legislature 
partly represents it — and where it is a consti- 
tuent among other elements of government. 
The other is, where the church controls the 
state, and employs it only for its purposes. 
There is a vast difference between these two 
forms of union. Did Popery admit the state to 
be a joint power with itself, its arrogance would 
be diminished and its sway would be less alarm- 
ing ; but it admits no such co-partnership. It 
constitutes the state. Senates may resolve, but it 
annuls. Kings may originate plans, but it puts 
a veto on them. The mass of the people may 
demand the removal of grievances, but it an- 
swers them with the thunders of the Vatican. 

The religious principles of Popery, we have 
seen, are corrupt and fanatical. Its secular po- 
licy grows out of them. As is the religion, 
then so is the government. Infallibility marks 



ITS DANGER AND DUTY. 91 

its decisions ; divinity stamps its acts. Kebel- 
lion against it is treason against God. Estab- 
lish such a theory, and what is a man under it 1 
A mere machine— a thinking brute. If you 
oppress him under other governments, in his 
temporal concerns, he has a blessed refuge in 
his religious interests ; but here you despoil 
him of all that is valuable in the one and ven- 
erable in the other ; you leave him nothing ; 
insult and mockery consummate tyranny. 

Any process of argument, tending to prove 
the injuriousness of Popery, as a religious sys- 
tem, also goes to show its unfitness as a politi- 
cal theory, founded as the latter is on the for- 
mer. If it has been exhibited as incapable of 
fulfilling the office of pure religion among us, 
it follows that it cannot answer the ends of 
good government. 

2. It sets itself against all republican senti- 
ments, and denies those rights which we hold 
sacred. 

Did it allow the exercise of private judg- 
ment and the free interchange of thought ; did 
it encourage education, it would undermine its 
own foundations ; and hence we find it the 
avowed enemy of these things. It has not dis- 
guised its deep abhorrence of them. The sov- 
ereignty of the people is the object of its un- 



92 OUR country : 

mitigated aversion. All rights and privileges 
belong to the Pontiff. If these principles spread 
and prevail here, liberty must perish. "We va- 
lue the liberty of thought, but Popery would 
not tolerate it one moment in us. We value 
the freedom of the press, but Popery would 
crush it. We hold the sovereign power to em- 
anate from the people, but Popery proclaims 
the supremacy of the Pontiff. We hold that 
men are entitled to the protection of their per- 
sons and property, but Popery makes both de- 
pendent on the will of its Head. Could there 
be a more striking contrast between two op- 
posites ? 

If a republican government becomes op- 
pressive, the people have the means to remedy 
the evil ; but let Popery fasten itself on us, and 
we have no check, no resort. We are para- 
lyzed, we are deadened. 

3. The political principles of Popery icould 
subjugate us to foreign domination. 

A home tyranny is deplorable, but a foreign 
tyranny is infinitely more to be dreaded. The 
one may have the remnants of sympathy : all 
redeeming sentiments may not have been with- 
ered ; but the other has no restraint upon its 
power and no motive for compassion. The one 
may be reached by public opinion ; it dwells 



ITS DANGER AND DUTY. 93 

amid the people, and their complaints may af- 
fect it ; but the other is far distant, you cannot 
gain access to it. Such a tyranny would Po- 
pery settle on us. A foreign Pope would be 
our head, and foreign ecclesiastics would be its 
agents. Every thing indigenous to America 
would vanish, and European customs and vices 
would be substituted. Our separation and dis- 
tance from the old world have always been re- 
garded by statesmen as incalculably advanta- 
geous to us ; but all these benefits would be 
forfeited by the success of Popery. Compelled 
to participate in its intrigues, forced to enter 
into its wars, reduced to the level of its degrad- 
ed population, our country would lose all its 
distinguishing traits of civilization, and sink 
into general grossness and stupidity. A depen- 
dent state, our wealth would be drawn off and 
our resources exhausted to pamper the pride 
and gratify the ambition of a foreign sovereign. 
We know of no evil greater than this would 
be. Civil war would be preferable to it. The 
annihilation of the whole community would be 
far better than such a dreadful doom. It would 
undo etery thing that we have done. It would 
condense all miseries, and carry all misfortunes 
in itself. Labor would be without reward, and 
life without charms. The last sanctuary of lib- 



94 our country: 

erty, raised by valor, cemented by blood, and 
consecrated by prayer, would be laid in the 
dust. 

Such are the relations of Popery, in its re- 
ligious and political aspects, to our country. 
Such are its legitimate tendencies and fruits. 
The nature of the system — its history — its pro- 
fessed aims — all unite to endorse the preceding 
statements. If we were arguing its merits ab- 
stractly, without the guides of the past and the 
observation of. the present, we might draw 
wrong conclusions and charge illogical conse- 
quences on it ; but we may surely be exempted 
from this suspicion, when we quote its own 
language and present its own records. Candor 
demands that we should suffer every system to 
speak for itself. Courtesy requires that its ad- 
vocates should be patiently heard. Protestants 
have evinced this candor and courtesy. " Out 
of thine own mouth will I judge thee, thou wicked 
servant!" 

Our country is the only great country of 
the modern world, that has not been down- 
trodden by Popery. Enviable and illustrious 
distinction! We are devoutly thankful to the 
King of nations for it. We prize it above all 
ordinary blessings. Shall we therefore close 
our eyes upon its pollutions — smile at its pre- 



ITS DANGER AND DUTY. 95 

tensions — and resign ourselves to dreamy indo^ 
lence? Is it not in our midst, pressing its 
claims and urging its conquests? Is it not 
growing more and more courageous and inso- 
lent ? Whatever may be the final result in the 
Providence of God, our present duty is ap- 
parent. Every motive of patriotism and reli- 
gion demands that we should unveil its hideous- 
ness and resist its assumptions. If we fail to 
arrest its progress, we shall have, at least, the 
satisfaction of remembering that we exerted all 
our strength to thwart it. 



CHAPTER VII. 



PROGRESS AND PRESENT STATE OF POPERY 
IN OUR COUNTRY. 

A LARGE proportion of the early inhabi- 
tants of our country were deeply attached to 
the principles of Protestantism. Eoman Catho- 
licism was not prevalent among them. If we 
except Maryland, its influence upon the colo- 
nies was inconsiderable. Later in the history 
of the country the Spanish possessions were 
under its sway; but neither the one nor the 



96 our country: 



other seems to have created any apprehension. 
Almost every thing, in the incipient state of 
our country, indicated that it would be the 
chosen home of a pure Christianity. True, it 
was anxiously contemplated as a missionary 
field by European Papists. If the Queen of 
Spain patronized the project of settling the 
new continent, it was to convert the Heathen. 
The M brave and devout Coligny " endeavored 
to plant the cherished faith in Florida ; but all 
those efforts were crowned with small success. 
We regard this fact as interesting. The trea- 
sures of South America attracted the attention 
of Catholic Spain, and the empire of Montezu- 
ma fell beneath the foreign invasion; but no 
splendid cities — no valuable mines — no hoarded 
wealth — aroused her cupidity here. 

Through circumstances that may justly be 
regarded as providential, the doctrines and 
dogmas of Popery were prevented from taking 
extensive root in the infancy of our condition. 
It must therefore be compelled to resign all 
antecedent claims, and to acknowledge that 
Protestantism laid the foundation and reared 
the superstructure of our freedom. 

The history of Popery in this country must 
be considered in connection with the above 
facts, or we shall fail to appreciate it properly. 



f 



ITS DANGER AND DUTY. 97 

Let it not be forgotten, then, that it had to 
start under serious embarrassments, and strug- 
gle with a rival that already had the mass of 
the community in its favor. Amid these dif- 
ficulties, it has advanced in an almost incredi- 
ble manner. A brief view of its progress and 
present condition may be presented. 

1. The first Eoman Catholic Bishop in the 
United States was consecrated in 1790, in 
Baltimore, Md. So long as this country was 
connected with England it was under the ju- 
risdiction of the " Apostolic Vicar " of Lon- 
don ; but after the Bevolution a Bishopric was 
created by Pius VI. at Baltimore. Another 
Bishop was appointed in 1800. Four new 
Bishoprics were formed in 1808 : three more 
in 1820 and 1821. So rapid was the increase, 
that in 1841 the Church had sixteen Dioceses 
in our country. See Metropolitan Catholic Al- 
manac for 1841. 

2. In 1835, the Eomanists had about seven 
Colleges ; sixteen other Seminaries ; and thirty- 
three Convents. It now has twenty-four In- 
stitutions and Colleges for young men ; thirty- 
five Female Institutions under the Sisters of 
Charity. 

3. They control thirteen Periodicals. 



9 



98 OUR country : 

4. Churches and Stations. 

Number of Churches and Stations in 1835, . 383 
Do. ■ do. do. in 1841, . 933 

5. Ministers. 

Number of Ministers in 1835, . . . . 340 

Do. do. in 1841, .... 436 

Otherwise emplpyed, in 1841, .... 109 

6. Population. 

Roman Catholic Population computed in 1835 at 600,000 
Do. do. do. do. 1841, at 1,300,000 

Do. do. do. do. 1844, at 2,000,000 

7. Orders. 

Male. — 1, Jesuits ; 2, Sulpitians ; 3, Dominicans ; 4, Au- 
gustinians ; 5, Lazarists; 6, Eudists; 7, Redemptorists; 
8, Fathers of Mercy. 

Female. — 1, Sisters of Charity ; 2, Carmelite Nuns ; 3, 
Ursulines ; 4, Ladies of the Sacred Heart ; 5, Sisters 
of the Visitation ; 6, Sisters of Mercy ; 7, Ladies of 
Providence ; 8, Sisters of Loretto ; 9, Nuns of St. 
Dominick; 10, Sisters of St. Joseph, 11, Sisters of No- 
tre Dame; 12, Ladies of the Retreat. See 1st. Vol 
Christian World* 

* Since 1844, when the above was written, the Roman 
Catholic Popula ion in this country, and their means of ad- 
vancement, have very greatly increased. At this date, 1854» 
according to the "Metropolitan Catholic Almanac," their 
personal and material force in the United States comprises 
7 Archbishops, 32 Bishops, 2 Vicars-General, 1574 Priests, 
1712 Churches, included in 41 dioceses and 2 Apostolic Vi- 



ITS DANGER AND DUTY. 99 

8. Foreign Aid. 

Received from France in 1824, '5, '6, '7, '8, $61,666 

Do. do. Propaganda, in 1828, $110,000 

Do. do. " in 1842, $177,000* 



cariates — also 20 incorporated Colleges with 2247 students, 
29 Theological Seminaries with about 400 students, 112 Fe- 
male Academies, 20 Weekly Periodicals in English, French 
and German, 1 monthly, 1 quarterly, and 2 annuals. 

The entire Papal population of the United States is es- 
timated by Archbishop Hughes of New- York to be three and 
a half millions, and by Bishop O'Connor of Erie, Pennsyl- 
vania, to be four millions. It is probably about three mil- 
lions, or nearly one eighth part of the whole number of the 
entire nation. 

* It is not easy to ascertain the precise amount which the 
Romish Hierarchy of the United States now (1854) receive 
from Europe to carry forward their great schemes for estab- 
lishing churches, colleges, male and female schools, hospi- 
tals, etc. among us. The Society for " Propagating the Faith," 
(a Missionary Society at Lyons, in France, and not to be 
confounded with the college of the Propaganda at Rome) 
must have sent to this country last year nearly $200,000. 
But how much came from the " Leopold Society " of Vien- 
na, the " Louis Society " of Munich, (in Bavaria,) and the 
" Society of the Redemptorists " in Belgium, we have not 
been able to learn with exactitude. Doubtless something is 
received from other sources ; probably not much. We do 
not think tbat it would be far amiss to say that all of the 
sum of $250,000, or a quarter of a million of dollars, will 
come from old Europe to spread the errors of Romanism in 
these United States during this year of 1854. Ought not 
the Protestant Churches of our happy land give quite as 



100 our country: 

We gather several instructive conclusions 
from these facts. 

First, We learn, that a new era has recently 
begun in the history of American Roman Cath- 
olicism. 

It has overcome its former difficulties and 
assumed vast importance. One out of every 
seventeen in the country is under its potent 
sway. 

Secondly, We see its extensive organization. 

Various orders are engaged with all zeal in 
the work, aided by the mighty press. 

Thirdly, We discover its unity with Euro- 
pean Popery. 

Immense sums of money are now annually 
sent to this country to advance the Papal en- 
terprise. The fair inference therefore is — 
American Popery is the creature and agent of 
European Popery. 

A few general observations may now be 
presented. Had we to combat American Po- 
pery on its own abstract merits, we should not 
feel the same solicitude ; but when we are forced 
to regard it as the instrument of a Foreign 

much to spread the Truth in those countries in Europe 
which have so long suffered from the blighting influences of 
the Papacy ? W3 think they ought. — Editor. 



ITS DANGER AND DUTY. 101 

Power, we are alive to serious apprehensions, 
and summoned to its resistance by motives the 
most sacred and obligations the most impera-. 
tive. Intimations have already been given of 
evil designs. The machinery is here, but the 
moving hand is far distant. It is concealed 
from popular observation ; it operates quietly ; 
but it is laboring zealously, and is resolved on 
its end. We behold a powerful organization 
in Austria, the u Leopold Foundation" directing 
its energies to the diffusion of Popery in our 
country, and a scheme started in Great Britian 
to colonize immense numbers of Papists in the 
Valley of the West. The annexed extract is 
from a letter of M. Eeze, a priest and pupil of 
the Propaganda, written from the West to a 
friend in Europe ; 

" We shall see the truth triumph ; the temples 
of idols will be overthrown, and the seat of false- 
hood will be brought to silence. This is the reason 
that we conjure all the Christians of Europe to 
unite, in order to ask of God the conversion of 
these unhappy infidels or heretics. What a happi 
ness, if by our feeble labors and our vows, we 
shall so merit as to see the savages of this diocese 
civilized, and all the United States embraced in 
the same unity of that Catholic Church in which 
dwells truth and temporal happiness /" 
9* 



102 OUR COUNTRY ! 



Tlie aim of the Papacy now is to recover 
its lost authority over the nations of the earth. 
Its own declarations and acts demonstrate this 
fact. Witness its efforts in Syria, Persia, and 
the Sandwich Islands : witness the movements 
of its sixty-five Prelates in the British Domin- 
ions /* witness the rapid increase of the Society 
at Lyons, the chief supporter of the Eomish 
Missions: and especially mark the circum- 
stance, that those missions throughout the 
globe are said to have been recently placed in 
the hands of crafty, politic, and resolute Jes- 
uits. Its keen eye is especially on our beloved 
country. Priests are flocking hither; money 
follows them : and institutions of learning are 
rising in all directions. If this were a pure zeal 
and consecrated to pure. objects, we should re- 
joice in it : but as it is, we can only view it as 
a scheme of earthly aggrandizement. 

It may be useful to trace out some of the 
causes that have contributed to the spread of 
Romanism in our nation. We notice : 

I. EmigraL 

According to good authority, the following 

* Koman Catholic Prelates in the British Dominions at 
this time : England 15, Scotland 4, Ireland 29. Amenia 22, 
Continent of Europe 2, Africa 3, Asia 15, Oceaniea 10. — 
Total 100.— Editor. 






ITS DANGER AND DUTY. 103 

number of Emigrants arrived in New- York 
during several successive years, viz : 

In 1830 .... 30,224 

" 1831 • . . 31,739 

" 1832 .... 48,589 

" 1833 . . . 41,702 

11 1834 .... 48,110 

" 1835 . . . 35,303 

11 1836 .... 60,541 

If the arrivals of Emigrants in other ports 
be added, we shall have an almost incredible 
number.* 

Every one knows that a very large propor- 
tion of these foreigners are Eoman Catholics, 
degraded by superstition and demoralized by 
vice. The political aspect of this subject is 
beginning to attract considerable attention ; 
but with it, so considered, we have no present 
connection. We are politicians in a higher and 
better sense ; we are politicians only so far as 
Christianity makes us such. Can the fact, how- 

* The number of Emigrants to this country from the 
Old World has continued to increase annually since 1836. 
From 1840 to 1850 it averaged each year 150,000. Since that 
date the annual amount has been gr» atly increased. In 1851 
it exceeded 463,000. For the year ending January, 1854, it 
was also upwards of 400,000. 



104 



OUR COUNTRY ! 



ever, be disguised, that the introduction of so 
large a class of Papists into this country is 
calculated to endanger our liberties ? 

II. The Lethargy of Protestants. 

Several causes have united to produce 
this lethargy. 

1. The true merits of American Popery 
have not been understood. Few have care- 
fully examined the subject. Few have im- 
agined its vast importance. Popery has been 
regarded as a decrepit and worn-out system. 
It has been associated with distant times and 
countries. We have deceived ourselves. We 
have been nattered by soft words and unpre- 
tending conduct. The spirit of American Po- 
pery has usually been a spirit of external hu- 
mility, and we have argued its character from 
individual and circumstantial exhibitions. The 
writer of these pages could name instances in 
which the greatest blindness to Romanism, on 
the part of Protestants, has been produced by 
this circumstance. 

2. False ideas of charity and kindness have 
had no small share in it. 

Laxity of principle is not charity. Indif- 
ference to error is not charity. The charity 
of Jesus Christ — the charity of St. Paul — the 
charity of the Apostle of Love — did not pre- 






ITS DANGER AND DUTY. 105 

vent them from exposing falsehood and evil. 
They made no compromise with false doc- 
trines. The true design of charity is not to 
keep us silent and inactive in respect of heresy 
and corruption, but to give us a tender and 
compassionate spirit in opposing them. Did 
we improperly assail Popery, that would be 
uncharitableness, but if we expose its fea- 
tures, and resist its progress, charity is not 
wounded. 

3. Unsound views of correct controversy. 
Numbers have thought, that if Popery was 

opposed by the Protestant pulpit and press, 
its interests would thereby be aided. If con- 
troversy were necessarily persecution, it might 
be regarded as pernicious ; but we might as 
well say that controversy with sin would tend 
to enhance it, as to say that a temperate and 
lucid exhibition of the evils of Popery, would 
promote it. The ordained means of opposing 
error and heresy, is Truth; and shall we 
make God the author of a means of influence 
to advance his enemies ? If Popery be a good 
cause, it has nothing to fear from truth ; if it 
be .a bad cause, it ought to be exposed. 

4. Overweening confidence in our Institutions. 
Nations love to think themselves destined 

to perpetuity. Had the Grecian or Eoman 



106 our country: 



been told in his palmy days, that the light 
would fade on Mars-hill, and the Eagle fold 
his weary pinions and die, he would have 
scorned the thought. Ennobled by our insti- 
tutions, and satisfied with the regulated liberty 
they secure, we are prone to believe them su- 
perior to decay and destruction. If indeed it 
could be shown, that Popery would never in- 
terfere with our politics, (an anomaly in its 
history,) it would still be a sacred duty to 
raise our voices and exert our whole influence 
against it; but that obligation is vastly en- 
hanced by its known animosity to free institu- 
tions. No axiom can be more true, than that 
Popery and Freedom cannot live together. If 
it triumph here, our civil liberties must be ex- 
tinguished. 









CHAPTER VIII. 

GENERAL REMARKS. 

A TRAIN of thought, anticipated partly in 
the preceding observations, may properly 
form the subject of this chapter. 



ITS DANGER AND DUTY. 107 

The past history and present aspects of 
Popery being somewhat dissimilar in certain 
features, we are liable to erroneous impres- 
sions respecting its true character. The fun- 
damental tenets of this system are the same 
they have ever been : the connections of these 
tenets with outward manifestations are not 
marked by the same uniformity. The great 
Reformation taught it a most useful lesson. 
It hastened to resign its most vulnerable 
practices, and made a pompous show of puri- 
fication. So far as this is concerned, it con- 
fessed the propriety of those changes for 
which the advocates of reform contended, and 
endorsed the bill of heavy charges drawn up 
against it. Held in abeyance by the formi- 
dable attitude of Protestantism, it has never 
dared to bring back its former array of in- 
strumentalities, but has been contented with 
comparative quiescence. Its more recent move- 
ments indicate, indeed, a return to the policy 
of departed centuries, but great cautiousness 
has characterized the procedure. Looking 
upon the external forms of Popery, we might 
find some reason for the comparative indiffer- 
ance of Protestants to its spread ; but surely 
this is reasoning on fallacious premises. If the 
distinctive doctrines of this creed remain un- 



108 our country: 

altered, are we to flatter ourselves with vain 
hopes ? The warrant of persecution — the germ 
of the most cmel hierarchy the ~ ever 

knew — is embodied in the 

influence of circumstances to call it forth. The 

sonous vine is as deadly when stripped of 
foliage and fruit, as when it possesses them. 

Should a powerful party arise in our land, 
advocating sentiments destructive of national 
rights and social security, but yet abstaining 
from open conflict with them, every patriotic 

zen would feel himself called on to rise up 
them. Patriotism would teach that we 
are alike bound to guard against approaching 
danger, as well as to brave danger whenever 
it arrives. Such is our position in view of 
Popery. There may be no inm peril — 

there may be no instant jeopardy — but is there 
therefore no need of alarm — no occasion foi 
resistance ? Our obligations extend to poster- 
ity, our responsibilities \ ;d with dis- 
tant generation- 2 -nsequently we are to 
act with reference to them. 

VTe present above but one side of the sub- 
ject : it has other aspects. Grant that Popery 
has no political designs on our institutions — 
grant that it proposes to make America an ex- 
ception to its settled policy — is it less a moral 



ITS DANGER AND DUTY. 109 

and a social evil ? Is it less opposed to evan- 
gelical religion — less detrimental to the happi- 
ness and welfare of society ? Here we stand 
on indisputable ground: here, we surrender 
politics and argue on religious principles solely. 
The duty of Christian men to withstand the 
progress of doctrinal error and pernicious phi- 
losophy, is as clear as any part of revelation ; 
and the whole force of this duty rests upon 
American Protestants. If Popery is the Anti- 
christ of the Bible— if it is the man of sin — if 
it is corrupt Babylon— then every motive that 
urged the Biblical writers to denounce it, is 
transferred to us, and we must resign our 
claims to the dignity of union with them, in 
the bonds of faith and love, if we suppress our 
uncompromising hostility to its advancements. 
We have been gravely told, by those who 
have no sympathy whatever with Eomanism, 
that, amid all its errors, it preserves sufficient 
truth to be the means of salvation, and that it 
answers well for a large class of the world. 
Far be it from us to close the gates of heaven 
against Papists indiscriminately; we believe 
there are sincere and devout men among them. 
If our Heavenly Father make allowance for 
ignorahce and prejudice, we are required to 
cultivate the same spirit. Is it sound logic, 
10 



110 OUR COUNTRY : 

however, to argue the nature of the system 
from a limited number of cases ? The same 
course of argument would nullify our oppo- 
sition to Heathenism. It would have prevented 
the Apostles from preaching the Gospel to the 
Gentiles. It would have destroyed the mission 
of the Eedeemer to the world. The general 
tendencies of the Popish system may be over- 
come in certain instances : the influence of the 
Holy Ghost may enable some individually to 
triumph over its false doctrines ; but this is not 
the universal rule. The regular operation of 
its principles, is the standard by which we are 
to try it. Where Popery has had one Thomas 
a Kempis, or one Pascal, how many thousands 
of a different character has it produced ? 

The conjecture that Popery is a useful sys- 
tem to numbers of people, is equally unworthy 
of confidence. If this were true, in what light 
would we be compelled to regard true Chris- 
tianity ? And how should we understand the 
arrangements of Providence ? A dim light is 
best for a diseased eye, but disease renders it 
best. If Popery incapacitates men for the ex- 
ercise of reason, and unfits them for the intel- 
ligent appreciation of scriptural religion, are 
we then to acknowledge that it is the most 
useful system for them ? Singular perversion 



ITS DANGER AND DUTY. Ill 

of logic — still more singular perversion of In- 
spiration ! 

Let us take a plain illustration : Despots 
may argue that despotism is the safest govern- 
ment for their subjects, and, in supposed justi- 
fication of their opinion, point to the degraded 
condition of the mass of the people. The 
whole argument resolves itself into this : The 
natural effect of despotism is, to degrade the 
people ; and because they are degraded, des- 
potism becomes necessary. A thing is thus 
proven by itself! It is just so with Popery. 
Prostrating every power of our nature, and 
shutting out every beam of light that might il- 
luminate the path of life, it is then to be ac- 
knowledged as the most suitable system for us. 
How "unlike Christianity ! Unveiling her beau- 
ties before the nations, and radiating her lustre 
throughout the world, she takes her stand far 
in advance of the most cultured and improved 
society' — even on the farthest limit of actual 
realization — and dispenses omnipotent influ- 
ence to enable mankind to experience all her 
blessings. Progress as we may, we cannot 
pass beyond her station. Science may enlarge, 
art may improve, civilization refine, but Chris- 
tianity is still before us. Let Popery aim at 
such an object, and it would meet with nothing 



112 our country: 

but ridicule. It contains no provision for so- 
cial expansion. It lias no means of authority 
for exalted humanity. It has no Millennium in 
its scheme. As night is indebted to the ab- 
sence of the sun, so is it indebted to the ab- 
sence of true Christianity. 

Does the Papist proudly point us to the re- 
vival of letters just before the Beformation, as 
an offset to the above observations ? Let him 
do it, and we will summon the history of this 
period to show that it was the result of causes 
independent of Popery and beyond its control. 



CHAPTEE IX, 



CIRCUMSTANCES FAVORABLE TO THE SPREAD 
OF POPERY IN OUR COUNTRY. 

That there are various circumstances, more or 
less favorable to the future spread of Popery 
in our country, can hardly be doubted. The 
attention of the reader is invited to some of 
them. 

1. Out citizens, as such, have no hereditary 
hostility to it 

The authority of the Papacy never extend- 



ITS DANGER AND DUTY. 113 

ed over these lands — never punished rebellious 
heretics and subdued opposition to its dogmas 
here. Our forefathers were not condemned by 
its inquisitions, and burned at its stakes. We 
have consequently no hereditary hatred to it. 
If we had participated in the bloody struggles 
of the Keformation, and had our ancestors been 
cruelly punished by its edicts, we should have 
inherited a most inveterate aversion to all its 
principles and policy. The memory of illus- 
trious patriots — the sanctity of their graves — 
the splendor of their deeds — would have in- 
spired us with unmitigated horror of its pre- 
tensions. Such is not oux position. If it be 
opposed it must be on other grounds. 

2. Our laws afford it equal protection with all 
other forms of religion. 

The wise policy of our laws is to protect 
religion without lending a direct support to it. 
In its light, all denominations are viewed alike. 
The principle of equality occupies, among us, 
the ground of toleration in other communities, 
with the additional advantages that it brings 
along with it. We would not have it other- 
wise. If Providence has raised no natural bar- 
rier against false systems, it is no province of 
government to do it, unless political objects are 
directly associated with it. To call in such se- 
10* 



114 our country: 

cular aid to put down religious heresy and cor- 
ruption, is tacitly to acknowledge tie ineffec- 
tualness of moral means. Should the end be 
thereby gained, there is certainly no homage 
paid to the potency of truth. 

The policy of putting Popery, so far as 
civil law is concerned, on a level with other 
forms of religion, has become so apparent, that 
where it was once high treason for one of its 
prelates to be found, the whole country is now 
open to them. 

The liberality of the American constitution 
secures to Popery the same rights and privileges 
that are regarded in other forms of religion. 

3. It does not scruple to employ its subjects, in 
their political relations, to effect its objects. 

Proof of this assertion is found in the 
course of Bishop Hughes, of New-York. No 
one can mistake the signs of the times in this 
particular. If the sacred Scriptures are to be 
banished from common schools, or school funds 
to be drawn off to sustain their sectarian pro- 
jects, they are bold to use their church mem- 
bers to accomplish it; and Prelates have no 
objections to inflaming their passions to pro- 
mote it. Where is the security that the same 
principle will not be soon applied to more ex- 
tended matters ? 



ITS DANGER AND DUTY. 115 

4. The want of union among Protestants, in 
opposition to Popery, cannot hut advance its 
interests. 

The division of the Christian church into 
different branches, seems to be best calculated, 
in the present state of Christianity, to exhibit 
and increase the Redeemer's mediatorial glory. 
The design of Eevelation is more to secure 
unanimity of faith and love, than sameness in 
opinion. The bond of union, as announced by 
Jesus Christ, consists in holy affections, and is 
fully capable of answering all the designs con- 
templated. To attempt unity on any other 
foundation, is to pursue a plan for which we 
have no sanction. The only value of intellec- 
tual agreement, is sympathy, but if that sym- 
pathy can be secured by devout affections, as 
the New Testament warrants us to believe, we 
are under no absolute necessity to resort to 
mental uniformity. 

Distinct as the prominent Christian deno- 
minations are from each other in certain minor 
peculiarities, they generally harmonize on all 
essential points ; and consequently there is no 
formidable barrier to prevent them from com- 
bining against errors inconsistent with the 
cardinal principles held by all evangelical be- 
lievers. It is only when unimportant senti- 



116 our country: 



ments are magnified — when peculiarities lead 
to bigotry — that this combination is rendered 
difficult. Such sectarianism is not the unavoid- 
able effect of intellectual diversity : it springs 
from other causes, having its seat in the heart, 
and deriving its sustenance from a morbid 
imagination. 

The devotion of our respective denomina- 
tions to their principles and organizations, has 
unhappily interfered with objects of universal 
Christian interest. It has blinded the religious 
mind of the country too much, and restrained 
that zeal which otherwise would have been 
consecrated to more extensive enterprises. 
So intent have we been on our own individu- 
al success, that the enemies of spiritual reli- 
gion have taken advantage of the apathy, and 
used all means and measures to gain firm 
root in our soil. The same cause checked 
the progress of the Eeformation. Theological 
opinions divided the great Protestant commu- 
nity. The virtue of the sacrament formed a 
subject of dispute, and free grace awakened 
dissensions. Creeds became symbols of par- 
ties. Sects arose. Jealousies were enkindled. 
The Papacy ceased to be the object of com- 
mon attack, and it was Protestant versus Pro- 
testant. One army was separated into several 






ITS DANGER AND DUTY. 117 

armies, and brother opposed brother. Had 
the warfare been continued on the principles 
that commenced it, we cannot but think that 
the results of the conflict would have been 
much more adverse to the Papacy. We are 
now suffering in this very way. The exam- 
ple of the Eeformation points out the bad ef- 
fects of such policy, but its lesson is not pro- 
perly respected. Let facts speak for themselves. 
New- York has an organization to oppose Po- 
pery. Philadelphia lately formed an American 
Protestant Association, and published a most 
valuable address on the subject. Baltimore 
had a similar Society, but, we believe it has 
died away. We have no strong and general 
union — no consolidation of talent — -no resources 
of wealth — to expose the evils of Popery. In- 
dividual ministers are exerting their influence 
against the system, but individual energy is 
hardly competent, in its isolated character, to 
effect such a vast object. If this condition of 
things continue, we must not be astonished at 
the future spread of Antichrist.* 

* Since the above was written very considerable changes 
have taken place in the country (since 1844) in reference 
to systematic efforts to enlighten the people and resist the 
encroachments of Romanism. Several denominations of 
Evangelical Christians, by their own Boards, are now doing 
something in this work. But in 1849 The American and 



118 our country: 

5. The marked unwillingness of the Ameri- 
can Press to expose the pernicious tendencies of 
Popery. 

We allude to the newspaper press of our 
country. With some few praiseworthy excep- 
tions, it is silent on this all-important subject. 
It will rarely admit articles designed to show 
the true merits of the case. It fears prejudice, 
and dreads the loss of patronage. Our news- 
paper press is a means of wonderful power. 
It is ever in contact with popular mind, form- 
ing the opinions and determining the conduct 
of immense numbers. A large part of our 
population, prevented by daily business from 
extensive investigation and close study, derive 
their sentiments from its pages. We have here 
one paper for every 10,000 ; while in Europe 
there is but one for every 106,000. The two 
states of New- York and Massachusetts, with a 
population of 3,000,000, have more newspa- 
pers than Great Britain, with a population of 

Foreign Christian Union was formed, and through it the 
principal denominations of the country are beginning to act 
with a considerable degree of energy The Society has its 
laborers in many Roman Catholic countries abroad, as well 
as in the principal cities and manufacturing districts at 
home, and its influence is every year becoming more impor- 
tant and valuable. Its receipts for the year ending April 1st, 
1854 were, $75,701 08.— Editor. 



ITS DANGER AND DUTY. 119 

25,000,000. If this mighty engine of useful- 
ness were properly directed, it might confer 
the highest benefit on the religions interests of 
the country ; the tendencies of Popery would 
be revealed to all ; and our citizens would be 
guarded against its insidious approaches. The 
secular and political aspects of the system might 
be most properly discussed, statedly and ear- 
nestly, by it. Viewed in connection with go- 
vernment and society, it is unquestionably a 
fit subject for most accurate and patient exam- 
ination ; and if the newspaper press continue 
to fail in the discharge of its duty in this par- 
ticular, it must be regarded as falling far short 
of its imperative obligations to the country. 
We do not ask its discussion of the religious 
merits of Popery, but we do ask its presenta- 
tion of the political doctrines that constitute a 
vital portion of it. We have a right to expect 
this from it. Circumstances have made it one 
of the defenders of our liberty, and as such 
we are entitled to its support. 

6. The policy of Romanists will enlarge its 
influence. 

The advocates of the Papacy have recently 
shown their usual tact in identifying themselves 
with certain popular movements. So long as 
the temperance enterprise was struggling for 



120 our country: 






existence, and met by determined opposition, 
we beheld them withholding their influence 
from it ; but lately they have displayed uncom- 
mon zeal in its promotion. We have no objec- 
tions to such efforts. If St. Paul could rejoice 
even when the Gospel was preached from false 
motives, so we can rejoice if a good cause is 
advanced by the exercise of principles that are 
not abstractly commendable. One fact is cer- 
tain — Romanists have carried their religion in- 
to the temperance movement. The pledge has 
been received before the altar and at the hands 
of Priests ; the solemnities of the church have 
been employed to identify it with their super- 
stitions. A movement of a social character — 
a movement on general principles — cannot, with 
any shadow of justification, be associated with 
sectarian forms and bigoted exclusiveness. The 
success of the enterprise did not demand it ; the 
honor of religion did not require it. Commenc- 
ed and extended by other means, it could have 
been supported and consummated without such 
selfish and objectionable resorts. Similar re- 
marks might be made respecting their charities 
and hospitals. Every such instrumentality is 
connected with the church and used to strength- 
en its institutions. Above all things, we fer- 
vently desire the abiding presence and anoint- 



ITS DANGER AND DUTY. 121 

ing influence of Christianity in such great and 
good undertakings, but that is widely different 
from sectarianism. 

7. Whatever causes tend to decrease spiritual 
Christianity in the Protestant churches will also 
tend to increase Popery. 

The history of Christianity in the United 
States is a history of exceeding interest. Sepa- 
rated from the old world, it was introduced in- 
to these uncultivated wilds, that it might be 
freed from superstition and delivered from hie- 
rarchical opposition. It came hither to redeem 
its ancient name, and recover its ancient glory. 
It was not an age of missions, and yet the mis- 
sionary spirit was intimately associated with its 
early diffusion by our forefathers. It was not 
an age of advanced knowledge, and yet the 
great truths of religion were perfectly compre- 
hended. Providence has signalized the history 
of Christianity among us. Amid the perils of 
the Ee volution, amid later struggles, amid fluc- 
tuations in trade, amid the unsettledness of our 
population, we have been singularly preserved 
in the faith of the Gospel. A reviving influ- 
ence has gone abroad frequently from the Holy 
Ghost. Witness the great work in the days of 
Whitfield and Edwards, the extensive revival 
in 1800, and the gracious seasons experienced 
from 1828 to 1841. u 



122 our country: 

It cannot be disguised, however, that our 
national Christianity has serious obstacles to 
overcome. False doctrines abound. Formal- 
ism threatens us. Enthusiastical and fanatical 
sects are continually springing up and entrap- 
ping the unwary. Education is too often di- 
vorced from religion. Our public men have 
too little fear of God before them, and our Sab- 
baths are shamefully violated. The chastening 
hand of Heaven falls heavily on us again and 
again, but we continue unmindful of the Divine 
sovereignty. 

The popularity of religion in our country 
exposes the churches to enervating influences. 
The line between the children of God and the 
children of the world is not sufficiently marked; 
and the spirit of fashionable folly is too frequent- 
ly seta in the professed disciples of Jesus Christ. 

We regard these as growing evils. They 
are becoming worse and worse. The una- 
voidable effect will be the degeneracy of the 
churches, and the diffusion of a meagre and 
superficial Christianity. Such a Christianity 
will never suit us. The rapid growth of the 
nation, the speculating spirit of the times, the 
ardent love of novelty, demand the presence 
and power of evangelical piety in its noblest 
and holiest forms. If true Christianity loses by 
these means, Popery will gain. Its constitution 



ITS DANGER AND DUTY. 123 

and provisions are adapted to a corrupt age. 
It can dispense with high degrees of spiritual 
attainment. A defective Protestant can readily . 
be converted into a good Catholic. How did 
Eomanism rise ? It sprung from a worldly- 
minded, enfeebled, secularized Christianity. 

Let us not overlook this fact. A commu- 
nity has in its midst a degenerate Christianity, 
the form of godliness without the life, the sha- 
dow without the substance. It must have some 
kind of religion ; it cannot cherish one of entire 
devotion to Grod ; it hastens into the embrace 
of Popery. The transition is easy and rapid. 
Have we not seen it ? Have we not mourned 
over it? Let the American churches then 
know that if elevated religious experience is 
not realized we open the way for the triumph 
of Popery. 



CHAPTER X. 



DUTY OF AMERICAN PROTESTANTS — MEANS OF 
RESISTING POPERY. 

We have a formidable foe among us : its 
authority curtailed and its reverence almost de- 
stroyed in the other hemisphere, it now seeks 
to establish its lordly sway over our happy 
country. A channel has been opened through 



124 OUR COUNTRY : 

which the power of European Popery may 
operate on us. Foreign wealth aids it. Foreign 
favor smiles on its spread over our territories. 
The energy of youth is again circulating in its 
system, and the confidence of success is betray- 
ed in all its movements. Is this the apostate 
church that in the days of Napoleon seemed to 
be finishing its career of crime ? Is this the 
faith that not long since was ridiculed by its 
former friends, and compelled to resign its fa- 
vorite measures ? Is this the remnant of the 
Dark Ages, deprived of its finest possessions, 
and summoned before the bar of the world to 
answer for its unnumbered outrages? Is this 
the church of which La Mennais spoke as hav- 
ing the dust of the tomb on its silent lips? 
Wondrous transformation! The attenuated 
hand is covered with flesh ; the ashes of the 
sepulchre have fled ; the mute voice again 
thunders. The power and glory of Napoleon 
are gone : the power and glory of Papacy be- 
gin to return. 

Under such circumstances we should endea- 
vor to understand and discharge our duty. 

The first thing to be impressed on our minds 
is, that next to the direct spread of Christianity it- 
self we have no duty more solemn and imperative 
than to oppose Popery. Our fears are not great 
regarding Infidelity. It has no vitality, no at- 



ITS DANGER AND DUTY. 125 

traction, no absorbing interest now. Its claims 
have hitherto arisen from its accidental con- 
nection with, philanthropy and republicanism, . 
but such claims it dare not arrogate to itself 
among our enlightened population. Delivered 
from this danger, we could wish that we were 
threatened from no other quarter. Facts, how- 
ever painful, must have weight with us. Po- 
pery is undermining our foundations, and we 
are earnestly called to resist its march. It can- 
not sympathize with our institutions, nor tole- 
rate our Christianity, Every sentiment of pa- 
triotism, and every principle of true religion, 
urge us to oppose its progress. It is no party 
struggle ; it is no conflict of sects ; it is no war 
of opinions. It is the perpetuity of pure and 
undefiled doctrine ; it is the existence of our 
altars and liberties that imparts dignity and 
sacredness to the struggle. 

The next point to be urged is, that we must 
not exhibit the spirit we condemn in Romanists. 
We are not to adopt oppressive measures. The 
violence of persecution is to be carefully and 
conscientiously avoided. Our weapons are not 
to be carnal. If we contend for the faith deliv- 
ered to the Saints, let us do it in the temper of 
the Saints. Light and Love are sufficient. 
What wonders has heaven wrought with them ! 
The throne of the Caesars trembled under their 



126 our country: 

influence — the strong-holds of idolatry have 
been overthrown by it ! We need no other 
power. Omnipotence works through these 
means, and Omnipotence will be with us if we 
will make good use of them. Popery has tacitly 
acknowledged their potency. It cannot con- 
ceal its alarm at the spread of Bibles and Bible 
Societies. If the sword of man were drawn 
it might defy it, but the sword of the Spirit 
arouses its apprehensions and crushes its ex- 
pectations. 

Waiving any further preliminary remarks, 
let us proceed to notice the means suitable to 
be employed in thwarting the exertions of 
Papists. 

1. We need an effective organization of Pro- 
testant energy. 

The principle of voluntary association for 
good objects may justly be contemplated as 
one of the most valuable principles of modern 
effort. It affords an excellent exemplification 
of that unity and co-operation of which kin- 
dred feelings make us capable. We require 
this external combination in resistance to Po- 
pery. It is an organization ; it is a body. No- 
thing human can surpass its admirable propor- 
tions, harmonious relations, and effective work- 
ings. Its life* operates in every part; its pecu- 
liar spirit animates all its branches. As the 



ITS DANGER AND DUTY. 127 

smallest bough of a tree is supplied by sap from 
the root, so is the humblest functionary in this 
society possessed of the vital energy. If we. 
have to combat such an organization we must 
organize our moral and intellectual forces, or 
we meet it on disadvantageous ground. Indi- 
vidual effort will accomplish nothing consider- 
able. A man is much more of a man in asso- 
ciation with his fellow than when isolated. 
Union will give us confidence. It will encou- 
rage and strengthen. It will place our resources 
under competent management, and direct them 
in the best possible manner. We want such an 
organization at this moment. It would be a 
demonstration of sentiment and zeal that would 
operate powerfully. So long as we remain 
without it we shall accomplish nothing impor- 
tant in the work. 

2. We are not to act merely on the defensive in 
this warfare. 

The nature and design of the Christian 
church plainly indicate that it was designed to 
be aggressive in its movements. The idea of 
missionary agency, so prominent in its consti- 
tution, and so essential to the accomplishment 
of its destiny, confirms this view of its office. 
It is to make war on sin, and to recover the 
lost empire of the world to the sway and sove- 
reignty of God. Have we not here a great 



128 our country: 

principle ? Is it not the principle that we are 
to move against all forms of opposition to holi- 
ness and all inconsistencies with the glory of 
Heaven ? If so, we have our duty in regard 
to Popery detailed therein.* Let us not wait 
till it reveals its enormities in our midst ; let us 
not be idle spectators till time has given it 
courage, and success has changed its modesty 
into boldness. There stands the man of sin ; 
there towers the mystery of iniquity ; the re- 
probation of Earth and Heaven is on it ; the 
stern voice of Justice is demanding the blood 
of martyred millions at its hands ; one conti- 
nent calls to the other continent to avenge its 
deeds of violence ; and are we to be indiffer- 
ent ? Are we to repose upon our shields and 
dream beneath our consecrated banner ? No, 
no. Great interests are hazarded. Great vic- 
tories are to be won, or great defeats suffered. 
One Apostle originally betrayed his Lord ; one 
Church now endangers all his glory among 
men. One serpent led our first parents from the 
tree of life to the tree of evil ; let us defend 
the second Eden and guard it from profanation. 

3. The enormities of Popery should he fear- 
lessly exposed. 

Delicacy would indeed sometimes shrink 
from enumerating the more shocking vices 
that have been encouraged by this system. 



ITS DANGER AND DUTY. 129 

Its violation of social principles would prepare 
us, a priori, to expect such outrages on decent 
morality as have occurred under its protec- 
tion, and we are consequently prepared to be- 
lieve the records of history respecting them. 
Prudence would forbid an indiscriminate use 
of these shameful facts, but nevertheless, we 
are not to shun their disclosure in a proper 
manner. The actual fruits of the system pre- 
sent the most tangible arguments for popular 
influence. Abstractions are not suitable for 
general use. Discussions of theories are not 
profitable to the mass of the people. Com- 
mon sense men reason on common sense data. 
Here we have everything on our side. Here 
we can make converted Eomanists testify 
against the corruptions of Popery. Here, we 
can bring all history to our aid. The usual 
course of this controversy has not given that 
prominence to these startling circumstances 
that the exigencies of the case demanded. 
Could we fairly and fully develope the system, 
without even hinting at them, we should re- 
joice in it, but that cannot be done. The whole 
truth should be brought to light. Violent dis- 
eases require violent treatment. 

4. Special attention should be paid to the rising 
generation, and the course of Papists towards it 
be narrowly watched. 



130 our country: 

We have witnessed the anxiety of Popery 
to have the Holy Scriptures banished from 
common schools, and we have seen its increas- 
ing concern to bring the youth of our land 
under its fascinations. Can we misinterpret 
these intimations ? The light of the past — the 
light of the present — shines on them. What- 
ever mystery envelops the course of Boman- 
ists, we have a clew to interpret it. What- 
ever turn they take, we have a sure guide to 
follow them. The secrets of their cloisters are 
now revealed, and no tact can deceive us. Let 
us especially guard the young against their 
snares. The curiosity of the youthful — their 
sensitiveness to kindness and proneness to 
judge by outward manifestations merely — fit 
them to be the dupes of this witchery. We 
must preserve them from these snares. Our 
unwearied effort should be to connect religious 
principles more and more closely with daily 
education, and thus to fortify the rising gene- 
ration against the delusions of Popery. 

5. The power of the Pulpit and the Press should 
be fervently and prayerfully directed against it 

Superstition attaches false ideas to the min- 
istry. Enthusiasm clothes it with supernatu- 
ral abilities. Enlightened religion is free from 
both errors. It exalts the ministry, but not 
above its rightful position, contemplating it 



ITS DANGER AND DUTY. 131 

as a most wise and sacred institution, and 
yielding due respect to it, for the sake of its 
Divine Founder. It has indeed great power. 
The wonders of the Apostolic age — the won- 
ders of the Eeformation — are nearly allied to 
it. If it is set for the defence of the Gospel, 
how can it be silent on this momentous sub- 
ject? A delusion, commencing in the imagi- 
nation, and extending to the entire mind of its 
subject, blinding the whole inner nature to the 
suggestions of consciousness and the appeals 
of Providence ; how can the servant of God 
fulfil his duty and pass it by as a light thing 
of indifference? If the Apostles exposed it 
in Prophecy, shall it fail to trace the realiza- 
tion ? Such conduct is censurable. No pulpit 
should neglect its exposure. 

Providence has granted the Pulpit a most 
valuable coadjutor in the Press. It is the pul- 
pit in another form — it is the ministry with 
thousands of voices — it is the ministry in direct 
communion with all homes and hearts — it is 
the ministry expanded, magnified. The em- 
ployment of this wonderful power is one of 
the distinguishing marks of modern Christian 
responsibility, and we may say, that it has al- 
most inconceivably increased our obligations 
to truth. It is a new element in duty. It is 
a new life in the church. 



132 * OUR country : 

If we look at its connection with mission 
operations, if we study its influence in the hands 
of Bible and Tract Societies, we are amazed at 
the benefits it is capable of communicating to 
the world. 

Such an instrumentality should not, must 
not, be lost to Protestantism in its efforts to de- 
stroy Popery. It is just what we want. It can 
reach all and enlighten all. Its issues can bear 
bad treatment from unfriendly minds. If they 
are insulted they will not be aggrieved. If they 
are burned, others can take their places. The 
call of duty, then, is to lay great stress on this 
means of influence. It did much for the Ke- 
formation ; it may do much more now. 

Unite these two potent agencies ; let both 
be consecrated by ever fervent and ever rising 
prayer, and the evil can be arrested. The ben- 
ediction of Almighty God is pledged to them. 
The zeal of the whole Christian Church can 
operate through them until the final achieve- 
ment is made. 

6. It is highly important to place this contro- 
versy on its proper grounds. 

The conflicts between sects are not likely 
to excite general interest, and struggles among 
parties for ascendency are usually attended 
with no small share of odium. No surer plan 
could be adopted to defeat the efforts of Pro- 



ITS DANGER AND DUTY. 133 

testants than, to pursue the controversy on party 
and sectarian principles. Suppose that we en- 
gage in this enterprise as Presbyterians, Epis? 
copalians, Lutherans, Baptists, and Methodists; 
suppose that we hold up our respective creeds, 
and try Popery by its inconsistency with them. 
We lay ourselves at once open to selfish con- 
siderations ; we are liable to the imputation of 
bad motives ; we take ground from which our 
brethren must be partly excluded. Assume 
the other and nobler position ; array talent and 
tact against it on general sentiments ; assail it 
as Christians, as Moralists, as Philanthropists, 
as Patriots; adopt "Israel" not u Judah" or 
"Benjamin" as the watchword, and we take 
the true attitude. Instead of a contracted field, 
we have then a broad and ample territory be- 
fore us ; instead of a family " coat of arms" we 
have the imposing symbols of the cross and the 
sceptre of Jesus Christ, the Son of God. The 
human mind, be it remembered, is never so 
likely to be preserved from fanatical feelings 
2ts when its sentiments and affections are con- 
trolled by general principles. Let us be care- 
ful on this point, and adopt all our measures on 
the sure and extended foundation of common 
morality, common safety, and common Chris- 
tianity. Nothing else befits such a struggle. 

12 



134 OUR COUNTRY ' 



7. Above oM t should we feel that, in the activity 
and piety of the Protestant portion of America, is 
found the only hope, so far as human agency is 
concerned, of arresting this great evil. 

Popery itself knows no inherent power of 
reformation. If it be studied as a political 
scheme, it deprives the people of all check 
upon its rulers, and fastens the chain of des- 
potism upon them. They have no Magna 
Charta — no Bill of Eights- — no reserved priv- 
ileges. All indentity is lost in the Pope. If 
it be reviewed as a religious system, the same 
feature stands out prominently before us. It 
extinguishes reason ; it claims to represent the 
Great Grod; and thus destroys every sentiment 
that might lead to resistance. Every thing in 
this wonderful polity bears the mark of a de- 
sign to cut off all possibility, as far as can be, 
of a redeeming spirit issuing forth from itself. 
A man may become degraded by social de- 
pravity, and society may be ready to eject him 
from its bosom ; but should his sense of public 
opinion and moral judgment remain, there is 
hope for him. Arguments may arouse his dor- 
mant pride ; tears may soften him ; conscience 
may echo the stern tones of Sinai; and, the 
foundation still standing, weakened though it 
be, the goodly superstructure of virtue may 
again be erected. Popery has no moral sense, 






ITS DANGER AND DUTY. 135 

no discerning conscience left in its subjects. 
It thinks, believes, and acts for them. It em- 
bodies their life in its life. Can any man show 
how such a system can give birth to a regen^ 
erating energy ? 

The history of the Eeformation cannot be 
regarded as an exception to the foregoing re- 
marks. It was not originated on Papistical 
principles, nor conducted on Papistical policy. 
Its commencement and consummation were 
utterly and thoroughly at variance with the 
Church. Peculiar circumstances marked all its 
events. The interposition of Providence was 
unusually displayed, and resources were devel- 
oped that can be hardly expected again. 

The established constitution of the Papacy 
affording no hope of its improvement, we are 
compelled to look to Protestantism for that 
power which will save the world from its de- 
structive agency. The true light in which to 
contemplate Protestantism is not as the mere 
opposite of Popery. It is not a negative against 
a positive. Such an idea falls far short of its 
real character. Not only does it present an 
antagonistic attitude against the dogmas and 
devotion of Eome, but it advances farther, oc- 
cupying a field peculiar to itself, and commun- 
ing with objects that dwell only in its sacred 
confines. It sympathizes with whatever is ven- 



136 our country: 

erable and august in the universe. It shines 
with the radiance of heavenly Christianity. It 
reveals glories with which Popery has no con- 
nection. It has a sphere where it is solitary 
and alone, where no rival can enter, where its 
fellowship is unmarred and undisturbed. 

The welfare of society and the honor of 
Christianity are committed as a divine deposit 
to its guardianship. Precious memories and 
sublime hopes cluster around it. The great 
elements of purity and power are in its doc- 
trines and precepts ; and on us, as its supporters, 
devolves the duty of executing its sacred trust. 



CHAPTER XL 

CONCLUSION. 






The present condition of Popery in our 
country warrants the belief that, as yet, it is 
perfectly manageable by Protestants. If its pow- 
er be augmented among us, it must be chiefly 
owing to our indolence. We have almost in- 
numerable incitements to urge us to this work. 

A general opinion prevails in the Christian 
world that Popery will experience a resuscita- 
tion of its energies, and again enslave the hu- 
man mind. Learned and judicious commen- 
tators have held it. Prophecy seems to author- 



ITS DANGER AND DUTY. 137 

ize such a conviction. All the signs of the 
times strengthen it. 

If this is the fact, it becomes an important 
and interesting inquiry whether our country 
will probably be the scene of its triumph. To 
discuss that point now would lead us too far 
from our immediate task. Our duty is inde- 
pendent of such considerations. The revelations 
of prophecy do not belong to the perceptive 
portion of religion, and are not designed to be 
a ground of action. The line of duty is drawn 
much more clearly than the finger of prophecy 
is accustomed to mark. 

Whatever may be the final issue, we have 
high and animating hopes to encourage us to 
resist the wiles of Popery. The truth of rev- 
elation is precious in the sight of God ; it is a 
part of himself ; it is his greatest glory ; and if 
used properly, must have his benediction. The 
interests of pure Christianity are blending with 
all our national hopes, and we begin to see 
that its emblematic dove must be honored more 
than our armorial eagle, if the heritage of our 
Fathers be maintained. 

Our position is very different from the at- 
titude in which the noble heroes of the Refor- 
mation were placed. Every form of difficulty 
embarrassed them. Every kind of terror was 

12* 



138 OUR COUNTRY. 

arrayed against them. The magnitude of Pa- 
pal power was almost beyond estimation. It 
had never failed to crush its opponents. The 
movements of the Albigensians had been de- 
feated — the lips of Huss and Jerome had been 
sealed — and the Lollards had been prostrated 
beneath its gigantic strength. The world was 
its home. It had its altars among the vine- 
hills of France and the barren heaths of Scot- 
land. Its temples stood where the Druid had 
piled his rude stones, and the Saxon had wor- 
shipped Wodden. Its splendid ceremonies had 
charmed the senses of Northern clans, and 
captivated the imagination of Southern Eu- 
rope. It had crowned Pepin — honored Charle- 
magne — and immortalized Martel. It had de- 
cided on Astronomy, and maintained the sole 
umpire in law and politics. It was sovereign 
at the fireside and every mart of trade. It was 
a hero in every romance, and a warrior in eve- 
ry battle. It held the keys of Heaven and 
Hell. It was above God. And could Luther 
and his brave associates shake it? Armed with 
divine power, they made it tremble. The robe 
of scarlet was rent ; the mask was torn from 
the face of the impostor. Faith triumphed 
over Dogmas. Knowledge vanquished Super- 
stition. We are much more favorably situated 
than they were. The light of modern ages 



ITS DANGER AND DUTY. 139 

assists us — the improved state of the world 
aids us. The advancements of Biblical science 
contribute to our intellectual and moral strength. 
If we slumber over our obligations, where will 
be our excuse ? If so much could be effected 
then, what may not be effected now? 

We are not alarmists. We are not the advo- 
cates of strife. We are for peace, where peace 
does not compromise principle. The danger 
to our civil and religious freedom, from the 
designs and doings of Romanism, is real. No 
man who properly consults the facts in the 
case can avoid apprehension. Is it to be dis- 
guised, that the Austrian Government is ex- 
erting itself to plant Popery in our land, and 
make it predominate over all other forms of 
religion ? Have the arguments on this point, 
so manfully and powerfully urged in a series 
of papers in the New- York Observer, been 
refuted ? Have the movements of Prince Met- 
ternich been successfully denied? Have we 
not had a new plan for Catholic emigration 
from the hands of a London Banker, which, 
if executed, will overrun our western territory 
with the slaves of this obnoxious and ruinous 
creed ? Have not the Americans been driven, 
in some of our principal cities, to distinct po- 
litical organizations to oppose the high-handed 
measures of Papistical adherents ? Is there no 



140 OUR COUNTRY : 

omen in the threats of Eomanists — in therf 
conduct on the school question — in their boasts 
that they have already the balance of power ? 
Is there nothing in all this ? Men may talk of 
the change in the spirit and policy of Eome. 
Where is the evidence of it ? Where are the 
acknowledgments of past error, and the pledges 
for better actions in the future? Where are 
the official announcements of charity and for- 
bearance towards heretics ? Every Bishop in 
the United States is appointed by the Pope, 
and sworn to support him. Every priest is 
under the control of the Bishops, and bound 
to be his agent. Differences and disturbances 
among them and their dependent laity, are 
adjusted at Eome; and yet, we are told, that 
the Popery of our country is not under the 
management of a Foreign Power ! The obli- 
gations of every Eomanist to the Pope are 
infinitely paramount, according to the creed of 
the Church, to all civil law and national rela- 
tion; and yet, we are gravely informed that 
there is no cause of alarm ! One century be- 
fore the ascendency of the Eoman See over 
Europe, was there any thing like the evidence 
of such a design as we now have in connection 
with our own country? Have we forgotten 
that the policy of this corrupt Church is se- 
crecy — that it looks far into the future — that 



ITS DANGER AND DUTY. 141 

it matures its plans slowly? If the devotees 
of this unholy faith have so rapidly increased 
within a few years as to number Two Mil- 
lions (Three Millions and a half at this date, 
1854,) how long will it take them to rival and 
exceed the American Protestants? The great- 
est evils of life — the most deplorable calamities 
in the history of governments — are usually 
the least expected. Our fortunes are often on 
the verge of ruin before we have suspected it. 
The slow approach of disease may be guarded 
against ; the stroke of the thunderbolt hurries 
us into the quick embrace of death. 

A faithful examination of the Komish sys- 
tem has led us to the conclusion, that it is so 
constituted as to be a carnal substitute for true 
Christianity. It makes a show of venerable- 
ness, and gathers the impressive and awful 
around it ; appeals to the sublime and eternal ; 
professes extreme sanctity, and presents the 
symbols of faith with apparent solemnity. All 
this, however, is merely external. The form 
dazzles ; the spirit deludes. It speaks the 
language of Heaven, but the import thereof 
is entirely perverted. It elevates the Cross, but 
it is the Cross of the corrupt Church, and not 
the Cross of the blessed Gospel. It holds the 
censer, but the ancient incense burns not upon 
it. "Money answers all things:" for it, the most 



142 OUR COUNTRY : 

shocking iniquities may be committed ; for it, 
you may ravage society and offer the most 
revolting indignities to the Majesty of the 
Throne. A priest may not marry ; but accord- 
ing to the law made and provided in such 
cases, he may keep 'a concubine for 12s. 6d. A 
layman may murder a layman for about 7s. 
6d. Such were the ecclesiastical arrangements 
of past times; such the ordinations of the 
Infallible! 

The popular mind is easily satisfied on re- 
ligious subjects. It seldom investigates such 
things earnestly and deeply. Popery wears a 
fascinating exterior, and ensnares its feeble 
judgment and feeble faith. It promises bread, 
but gives a stone. It promises an egg, but 
gives a scorpion. Assimilated to Deism, in its 
avowed denial of the supreme authority of the 
one Revelation — assimilated to Mohammed- 
anism in its resort to physical means to per- 
petuate and extend its dogmas — assimilated to 
Heathenism in its idolatry and gorgeousness 
— it utterly overthrows whatever is high and 
holy in the religion of the humble Nazarene. 
It annuls the power of our strongest instincts. 
Its own corrupt and morbid imagination is the 
sovereign of the Universe ; it is above all and 
beyond all ; it leaves nothing for any rival to 
accomplish. Where it has sway, conscience is 









ITS DANGER AND DUTY. 143 

no witness against it, and natural refinement 
no obstacle to its advancement. The great 
idea of humanity, and the infinitely greater 
idea of Christianity, are alike metamorphosed 
by its wonderful influence. 

Such is the religious system so artfully 
urged upon the reverence and love of our 
countrymen. We are asked to renounce 
Protestantism to embrace it We are promis- 
ed in it the original faith, the safe guide, the 
unfailing consolation of afflicted and erring 
mortality. The blood of sixty-eight millions of 
our raoe sacrificed by its unrelenting cruelty, 
crimsons its altars : and yet, we are implored 
to render it the admiration of reason and the 
homage of praise ! The worst men of the 
world have been canonized by it; and we 
are implored to sympathize with its morality ! 
If they must have converts, let Eomanists 
seek them among kindred spirits ; let them la- 
bor among the unenlightened and uncivilized, 
where history unfolds not the past, and pro- 
phecy casts no radiance over the future ; let 
them retreat from a land consecrated by the 
presence of a wiser and better religion. They 
have surely forgotten our illustrious ancestry. 
They have overlooked our noble birth, and 
our noble birthright. If they have disregard- 
ed common sense and comracm modesty, let 



144 OUR COUNTRY. 

them not imagine that the men of this genera- 
tion have descended to a similar degradation. 
Exalted above the nations of the earth in 
civil privileges, and favored with all physical 
advantages, we are bound to improve these 
national talents to the spiritual advancement 
of Christianity. Our country has been honor- 
ed for this special purpose. The highest va- 
lue of our liberty is found in the opportunity 
it gives us to extend the Kedeemer's King- 
dom and hasten the Millennial glory. Arrayed 
against all political and religious interests — ar 
rayed against the peace of our homes and pros- 
perity of our business — is this amazing scheme 
of Popery ; condensing in itself the worst ele- 
ments of superstition, and concealing its real 
designs under the pretext of mercy and bene- 
volence. One course alone is left to us. It is 
entire and unwearied opposition to this ruin- 
ous system. One weapon only is in our hands. 
It is the truth of Heaven. One thing only can 
ensure our success. It is the blessing of God, 
in answer to faithful prayer. Any thing short 
of this, if made our trust, is enthusiasm; any- 
thing beyond it, is supererogation. 



THE END. 



